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Islam and Peace

Table of Contents

TABLE OF CONTENTS

Table of Contents................................................................2

Faith and Reason ................................................................9

Answer to a Question...................................................21

What is Islam?...................................................................24

1. Iman (Faith) ...............................................................24

2. Islam (Surrender to God) .........................................24

3. Dhikr (Remembrance) ..............................................25

4. Salat (Prayer) .............................................................25

5. Sawm (Fasting)..........................................................26

6. Zakat (alms-giving) ..................................................26

7. Hajj (Pilgrimage) .......................................................27

8. Dawah (Invocation) ..................................................27

9. Jihad (Struggle) .........................................................28

10. Sabr (Patience) .........................................................28

Behaviour of a Muslim in His Environment..................30

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Islam in the Modern World.............................................41

Proof of the Existence of God ......................................42

Validity of Inferential Argument ................................43

Historical Credibility of the Qur’an ............................45

Scientific Verification....................................................46

Passing Modern Tests...................................................47

The Last Word...............................................................48

The Spirit of Islam ............................................................50

Spiritual Unity ..................................................................56

The Unity of God ..........................................................59

The Unity of Nature .....................................................59

The Unity of Mankind..................................................60

The Spiritual Goal of Islam..............................................63

Conclusion.....................................................................71

Prayer in Islam..................................................................73

Social Aspect of Islamic Mysticism.................................78

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The Importance of Studying the Life of the Prophet


Muhammad and its Application to Our Lives ..............85

Beginning with the Possible ........................................85

Ease in Difficulty...........................................................87

Emigration: Changing the Place of Action .................89

Having Trust in Human Nature..................................90

Making the Best of One’s Enemies..............................91

THE POWER OF PEACE .............................................92

The Third Option ..........................................................93

A change in the Field of Action...................................95

The Principle of Gradualism........................................96

Pragmatism Instead of Idealism..................................97

Principles of Success–in the light of Seerah .................100

1. First Principle: To begin from the possible...........100

2. Second Principle: To see advantage in disadvantage


......................................................................................101

3. Third Principle: To change the place of action.....101

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4. Fourth Principle: To make a friend out of an enemy


......................................................................................102

5. Fifth Principle: To turn minus into plus ...............102

6. Sixth Principle: The power of peace is stronger than


the power of violence .................................................103

7. Seventh Principle: Not to be a dichotomous thinker


......................................................................................103

8. Eighth Principle: To bring the battle in one’s own


favourable field ...........................................................104

9. Ninth Principle: Gradualism instead of radicalism


......................................................................................105

10. Tenth Principle: To be pragmatic in controversial


matters .........................................................................105

The Policy of Peace in Islam How to attain normalcy in


Jerusalem.........................................................................107

Limits of Tolerance.........................................................117

Islam: A Tolerant Religion .........................................124

Religious Harmony ........................................................129

Towards a Non-Violent World .....................................139

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Co-existence of Religions in India ................................144

Creating Harmony Amidst Cultural Conflict..............152

Solidarity and Islam .......................................................155

Progress in Inter-Religious Dialogue ...........................159

Islam: The Ideological superpower ..............................166

Western Civilization and Islam.....................................172

Da’wah Explosion ..........................................................181

Islam in 21st Century .....................................................185

Experience of Japan ....................................................186

Search of One God ......................................................188

Result of Free Inquiry.................................................190

Contradiction in Religions .........................................192

Failure of Materialistic Religion ................................194

Religion of Brotherhood and Equality......................198

Passion for Da’wah.....................................................201

Ambassadors of Islam....................................................204

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Asian Muslims And Modern Challenges.....................207

Importance of Education ...............................................214

Religion and Politics ......................................................218

Islam in India ..................................................................224

Islam: An Ideological Movement for a Peaceful Co-


existence ..........................................................................231

Non-Violence and Islam ................................................239

Peaceful Beginning .....................................................243

Success Through the Non-violent Method...............246

Political Revolt Unlawful ...........................................251

The Command of War in Islam .................................254

The Modern Age and Non-Violence.........................259

The Manifestation of Religion ...................................261

A Great Opportunity ..................................................266

Islam in the Present Age ............................................268

Dawah Activism .........................................................273

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Muslims Displaced .....................................................276

Peace and Justice.........................................................281

Conclusion...................................................................282

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Faith and Reason

FAITH AND REASON

In its issue no. 134 (1992), the journal, Faith and


Reason, published from Manchester College, Oxford
(England), brought out an article titled, ‘The
Relationship between Faith and Reason’, by Dr Paul
Badham Paul Badham is a Professor of Theology
and Religious Studies at St. David’s College,
Lampeter, in the University of Wales. His paper in
this issue had been presented at a Conference of the
Institute of Philosophy of the Russian Academy of
Science in Moscow in November 1991.

Professor Badham’s paper can indeed be called


thought provoking, and as such, is worth reading,
but he has made certain points with which I do not
agree. He states that philosophical certainty should
not be confused with religious certitude. He writes:
‘As a philosopher of religion I feel compelled to
acknowledge that faith could never be placed on the
same level of certainty as scientific knowledge’ (p.
6). On the contrary, I feel that faith and belief can be
placed on the same level of certainty as scientific
theory. At least, in the twentieth century there is no
real difference between the two.

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Knowledge is composed of two kinds of things,


Bertrand Russell puts it, knowledge of things and
knowledge of truths. This dichotomy exists in
religion as well as in science. For instance, to the
scientist who regards biological evolution as a
scientific fact, there are two aspects to be
considered. One is related to the organic part of
species and the other relates to the law of evolution
which is inherently and covertly operative in the
continuing process of change among the species.

When an evolutionist studies the outward physical


appearance of species, he may be said to be
studying ‘things’. Whereas when he studies the law
of evolution, he deals with that aspect of the subject
which is termed the study or knowledge of ‘truths.’

Every evolutionist knows that there does exist a


basic difference between the two aspects. As far as
the study of things or the phenomena of evolution
is concerned, direct evidence is available. For
instance, because the study of fossils found in
various layers of the earth’s crust is possible at the
level of observation, working hypothesis may be
based thereon.

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On the contrary, as far as facts about the law of


evolution are concerned, due to the impossibility of
objective observation, direct argument is not
possible. For instance, the concept of sudden
mutations in the organs is entirely based on
assumptions rather than on direct observation. In
the case of mutations, external changes are
observable, but the cause, that is, the law of nature,
is totally unobservable. That is why all the
evolutionists make use of indirect argument, which
in logic is known as inferential argument.

The concept of mutation forms the basis of the


theory of evolution. However there are two aspects
to the matter. One comes under observation, but the
second part is totally unobservable. It is only by
making use of the principle of inference that this
second part of evolution may be included in the
theory of evolution.

It is a commonplace that all the offspring of men or


animals are not uniform. Differences of one kind or
another are to be found. In modern times this
biological phenomenon has been scientifically
studied. These studies have revealed spontaneous

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changes suddenly produced in the foetus in the


mother’s womb. It is these changes that are
responsible for the differences between children of
the same parents.

These differences between offsprings are


observable. But the philosophy of evolution
subsequently formed on the basis of this
observation is totally unobservable and is based
only on inferential argument. That is to say that the
‘things’ of evolution are observable, while the
‘truths’ inferred from observation are unobservable.

Now, what the evolutionist does is put a goat at one


end and a giraffe at the other. Then taking some
middle specimens of the fossils he forms a theory
that the neck of one of the offspring of the earlier
generation of the goat was somewhat taller. Then
when this particular offspring with the taller neck
gave birth, this tallness for generations over
millions of years ultimately converted the initial
goat with a taller neck into a species like the giraffe
in its advanced stage. Charles Darwins writes of
this change in his book The Origin of Species: “It
seems to me almost certain that an ordinary hoofed

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quadruped might be converted into a giraffe” (p.


169).

In this case, the existence of differences between the


various offspring of a goat is itself a known fact. But
the accumulation of this difference, generation after
generation, over millions of years resulting in a new
species known as ‘giraffe’ is wholly unobservable
and unrepeatable. This conclusion has been inferred
from observation only; the whole process of
mutation developing into a new species has never
come under our direct observation.

Exactly the same is true of the subject of religion.


One aspect of the study of religion is the study of its
history, its personalities, its injunctions, its rites and
its rituals. The above division (knowledge of things
and knowledge of truths) amounts to a study of the
‘things’ of religion. In respect of religion, objective
information is likewise available. As such, the study
of religion too can be done on the basis of direct
observations exactly as is done in the study of
biological evolution.

The second aspect of the study of religion is what is


termed, in general, beliefs pertaining to the unseen

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world. These are the beliefs that are beyond our


known sensory world. That is, the existence of God
and the angels, revelation, hell and heaven, etc. In
this other aspect of religion direct observations do
not exist. The study of religion must, therefore, be
done in the light of that logical principle called
inference on the basis of observation, that is, the
same logical principle which the evolutionists
employ in the second aspect of their theory.

Looked at in the light of this principle, both religion


and science are at a par. Both have two equally
different parts. One part is based on such scientific
certainty as permits direct argument. The other part
is based on scientific inference, to prove which only
the principle of indirect argument may be used.
Keeping this logical division before us, we can find
no actual difference between the two.

The unnecessary apologia for religious uncertainty


made by Professor Badham is occasioned by his
inability to consider this difference, and his
confusing one area of study with another. Making
the error of false analogy, he is comparing the first
part of science to the second part of religion and

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looking at the second part of religion in the light of


the first part of science. This meaningless
comparison is responsible for the ill-considered
conclusions he has arrived at in his article.

Had the worthy Professor compared the first part of


science to the first part of religion and the second
part of science to the second part of the religion, his
inferiority complex (as a man of religion) would
have ceased to exist. He would have felt that, purely
as a matter of principle the wrong parallels had
been drawn. The argument used in the first part of
science is equally applicable to the first part of
religion. Similarly the argument applied to the
second part of science is equally applicable to the
second part of religion.

This is a truth which has been acknowledged even


by a staunch and leading atheist like Bertrand
Russell. At the beginning of his book Why I am not a
Christian he has set forth what he considers a valid
argument. He points out that in his view all the
great religions of the world Buddhism, Hinduism,
Christianity, Islam and Communism – were all
untrue and harmful, and that it is not possible to

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prove their validity from the logical point of view.


Those who have opted for one religion or the other
have done so, according to Russell, under the
influence of their traditions and environment,
rather than on the strength of argument.

However, Bertrand Russell has admitted this fact


when he says, “there is one of these arguments
which is not purely illogical. I mean the argument
from design. This argument, however, was
destroyed by Darwin.”

He intends here to say that the existence of God is


proved by the argument that in this world where
there is design there should be a designer. He
admits that this method of argument in its nature is
the same as that used to prove scientific concepts.
However, even after this admission, he rejects this
argument by saying that it has been destroyed by
Darwinism.

This is, however, a wholly baseless point, as


Darwin’s theory is related to the Creator’s process
of creation rather than to the existence of the
Creator. To put it briefly, Darwinism states that the
various species found in the world were not

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separate creations but had changed from one


species into separate species over a prolonged
period of evolution by a process of natural selection.

It is obvious that this theory is not related to the


existence or non-existence of God. It deals with the
process of Creation instead of the Creator. That is to
say, if it was hitherto believed that God created
each species separately, now after accepting the
theory of evolution it has to be believed that God
originally created an initial species which was
invested with the capability of multiplying into
numerous species. And then He set in motion a
natural process in the universe favourable to such
multiplication. In this way, over a long period of
time this primary species fulfilled its potential by
changing into innumerable species. To put it
another way, the theory of evolution is not a study
of the existence of God, but simply of how God has
displayed in the universe his power of creation.
That is why Darwin himself has concluded his
famous book The Origin of Species with these words:

There is grandeur in this view of life, that having


been originally breathed by the Creator into a few

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forms or into one; and that, whilst this planet has


gone cycling on according to the fixed law of
gravity, from so simple a beginning endless forms
most beautiful and most wonderful have been, and
are being evolved (p. 408).

It is true that the new facts regarding the universe


discovered in the twentieth century have
revolutionised the world of logic. Now the
difference between religious argument and
scientific argument which had been erroneously
conceived prior to the twentieth century, has been
eliminated. Now in respect of argument, the case of
science too has reached exactly the same point as
religion.

Newton (1642-1727) made a special study of the


solar system, discovering laws governing the
revolution of planets around the sun. His study
was, however, confined to astronomical bodies,
which can be called the macro-world. It is possible
in the macro world to weigh and measure things.
As a result of the immediate impact of these
discoveries, many began to think along the lines
that reality was observable, and that proper and

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valid argument was one based on observation. It


was under the influence of this concept that the
philosophy generally known as positivism came
into being.

However the discoveries made in the first quarter of


the century shook the very foundation of their
preliminary theories. These later discoveries
revealed that beyond this world of appearance, a
whole world was hidden, which does not come
under observation. It is only indirectly possible to
understand this hidden world and present
arguments in its favour. That is, by observing the
effects of something, we arrive at an understanding
of its existence.

This discovery altered the whole picture. When the


access of human knowledge was limited to the
macro-cosmic world, man was a prey to this
misapprehension. But when human knowledge
penetrated the micro-world, the academic situation
changed on its own.

Now it was revealed that the field of direct


argument was extremely limited. New facts which
came to the knowledge of man were so abstruse

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that indirect or inferential argument alone was


applicable. For instance, The German scientist,
Wilhelm Konrad Roentgen found in 1895 during an
experiment that on a glass before him some effects
were observable, despite the fact that there was no
known link between his experiment and the glass.
He concluded that there was an invisible radiation
which was travelling at the speed of 186,000 miles
per second. Due to the unknown nature of this
radiation, Reontgen named it X-rays (Encyclopaedia
Britannica, 19/1058).

The twentieth century has seen the discoveries of a


number of things like X-rays, which do not come
under direct human observation. However due, to
their effects having come to the knowledge of man,
it was not possible to deny their existence. As a
result of modern research, not only were different
departments of science revolutionized but the
science of logic too saw basic changes.

Now inferential reasoning was also accepted as a


valid method of reasoning, for, without this
discoveries like X-rays, the scientific structure of the

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atom, the existence of Dark Matter, etc., could not


have been explained.

After the extension of this method of reasoning in


modern times, argument on religious faith has
become as valid as reasoning on scientific concepts.
Exactly the same inferential logic which was
employed to prove the newly discovered concepts
of science, was applicable to religious faiths to
prove their veracity. Now differences in the
criterion of logic have vanished.

ANSWER TO A QUESTION

At the end of his article Professor Badham writes:

And I have to acknowledge that the existence of so


much evil and suffering in the world counts
against any vision of an all-powerful and loving
God (p. 7)

Here I have to say that evil is a relative world. An


evil is an evil so long as it cannot be explained. A
doctor performs surgery on the patient’s body, a
judge sentences a criminal to be hanged. All this
appears to be injustice, cruelty. But we do not call it

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so, simply because we have a proper explanation to


give for the acts of the judge and the doctor. The
same is true of the evil pointed out by the article
writer.

The first point is that the evil existing in human


society is not spread over the entire universe.
Leaving aside the limited human world, the vast
universe is perfect, par excellence. It is entirely free
of any defect or evil.

Now the question arises as to why there is evil in


the human world. To arrive at an understanding of
this we shall have to understand the creation plan
of the Creator. The creation plan of God provides
the only criterion by which to judge the nature of
the matter.

The creation plan of God as revealed to His Prophet


is that this world is a testing ground, where man’s
virtue is placed on trial. It is in accordance with the
records of this trial period that man’s eternal fate
will be decreed. It is for the purpose of this test that
he has been granted freedom. In the absence of
freedom, the question of life being a test would not
arise.

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The present evil is, in fact, a concomitant of this


freedom. God desires to select those individuals
who, in spite of being granted freedom, lead a
disciplined and principled life. For individuals to
prove their worth an atmosphere of freedom must
be provided. Undoubtedly, due to such an
atmosphere, some people will surely misuse this
freedom and perpetrate injustice. But this is the
inevitable price to be paid for such a creation plan
to be brought to completion. No better creation plan
can be envisaged for this world.

The present world appears meaningless when seen


independently, that is, without joining the Hereafter
with it. But when we take this world and the
Hereafter together, the entire matter takes a new
turn. Now this world becomes extremely
meaningful and extremely valuable.

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What is Islam?

WHAT IS ISLAM?

Every religion or system has a set of terminology


which it is necessary to understand in order to have
a proper appreciation of that particular religion or
system. The religion of Islam too has its set of
terminology. I would like here to present in brief
certain basic terms.

1. IMAN (FAITH)

The literal meaning of Iman is to believe in or to


have faith in something. That is, to accept Islam
with conviction. This deep faith is attainable
through realisation alone. Hence it would be proper
to say that faith is a discovery and that there is no
discovery greater than the discovery of God.

2. ISLAM (SURRENDER TO GOD)

Islam means to submit or to surrender with a full


realisation of God. Man abandons his ego, his
freedom, and surrenders himself before God
completely. In all matters of life he obeys God’s
commandments. He begins to lead a restrained life

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What is Islam?

instead of a permissive one. This is what is called


Islam.

3. DHIKR (REMEMBRANCE)

Dhikr means to remember – in Islamic terminology


it means to remember God. When man discovers
God, the Creator, the Almighty, Who will reward as
well as punish for our good and bad deeds, it is
inevitable that the thought of God comes to
dominate one’s mind. At all times and in all
situations one remembers God. This remembrance
is known as dhikr. When a person has reached this
stage, this is a sure indication that he has found God
with all His attributes.

4. SALAT (PRAYER)

Salat means prayer. It forms the most important


part of Islamic worship. It is obligatory for a
Muslim to offer prayer five times a day. Besides
this, Nafil (voluntary prayer) may be said at other
times. The spirit of salah is khushu which means
submission. Salat is intended to inculcate a deep
sense of submission in a believer, which is

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What is Islam?

expressed externally by his physical bowing in the


postures of ruku and sajda.

5. SAWM (FASTING)

The literal meaning of sawm is abstinence. Sawm is a


form of worship which has to be observed annually,
in the month of Ramadan. The outward form of sawm
is abstinence from eating and drinking from morning
till sunset. The inner state of sawm is renunciation of
all things that God has forbidden, directly or
indirectly. When a man fasts, observing all these
aspects of fasting, spirituality is produced within him.
He comes to experience closeness with God.

6. ZAKAT (ALMS-GIVING)

Zakat means purity. This means that a man purifies


his earnings by giving away one part of them in the
path of God. In this way, zakat awakens the sense in
man not to consider his earnings as his own
possession, but a gift of God. Zakat is, in essence, a
practical acknowledgement of God’s bounties. And
this admission is no doubt the greatest form of
worship.

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What is Islam?

7. HAJJ (PILGRIMAGE)

Hajj means pilgrimage. That is, visiting sacred


places in Hijaz in the month of Zul Hijja in order to
perform the annual worship of Hajj required of a
believer once in a lifetime. Hajj is a symbol of
Islamic unity. It is through Hajj that interaction
takes place between Muslims on an international
scale. Then it is also through Hajj that Muslims from
all over the world are reminded of Abraham’s
sacrifice. On the pilgrimage they also witness the
historical places associated with the Prophet of
Islam. In this way they return with a long-lasting
inspiration, which continues to activate them to
adhere to the path of God throughout their lives.

8. DAWAH (INVOCATION)

Dawah means to call, to invite. A Muslim who has


received the message of God must do his utmost to
communicate this message to other human beings.
This dawah work in its nature is a prophetic task.
The more one follows the way of the Prophet in the
performance of this task, the greater the reward one
will receive for it.

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What is Islam?

9. JIHAD (STRUGGLE)

The literal meaning of jihad is to strive or to


struggle. In the present world, most of the time one
has to work for Islam in adverse circumstances. In
such circumstances, working for religion through
struggle and sacrifice is called jihad. This jihad
involves struggling with one’s own self as well.
Struggling to communicate the word of God to
others is also jihad. In a similar way when any
power commits aggression against Islam then, at
that moment, rising in defence against that power
too is jihad.

10. SABR (PATIENCE)

Sabr means patience, for example, restraining


oneself from any adverse reaction when faced with
an unpleasant situation. On all such occasions, one
must be able to offer a positive response instead, of
a negative one. This is essential. For, in this present
world, unpleasant events set in motion by others
have to be faced time and again. If one is invariably
provoked on such occasions and reacts negatively,
the desired personality will not develop in one. All

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the teachings of religion require a positive


psychology. Therefore, one who loses patience will
be able neither to imbibe religious instruction nor to
pass it on to others.

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Behaviour of a Muslim in His Environment

BEHAVIOUR OF A MUSLIM IN HIS


ENVIRONMENT

(Selections from the Sayings of the Prophet


Muhammad)

1. “You are helped and are provided for only


because of the weak and poor ones among
you.” (Bukhari)

2. “I and the guardian of orphans (whether the


orphan be of one’s near or distant relation or of
strangers) will be in one place in Paradise, like
my two fingers”, said the Prophet and his
fingers were nearly touching each other at the
time. (Muslim)

3. On one occasion a man complained to the


Prophet of having a hard heart. The Prophet
prescribed the following remedy “Touch an
orphan’s head and feed the poor”. (Ahmad)

4. Someone said: ‘O Prophet of God, teach me


something’. “Abuse no one”, replied the
Prophet, ‘and despise not anything good and

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speak to your fellow-men with open


countenance”. (Tirmidhi)

5. “God has no mercy for him who has no mercy


for his fellows”. (Bukhari & Muslim)

6. “A man came to the Prophet and said ‘How


many times should I forgive a servant?’ The
Prophet kept silent. The man repeated the
question thrice. “Forgive your servant seventy
times everyday” said the Prophet. (Abu Dawud)

7. “He who does not behave kindly towards


younger people and does not show due respect
to older ones is not of us”. (Tirmidhi)

8. Someone asked: ‘What is Islam?’ The Prophet


said: “Purity of speech and hospitality.”
(Musnad Ahmad)

9. The Prophet said: ‘On the Day of Judgment


God will question: ‘O Man, I was sick and you
did not visit Me’. ‘My Lord’, the man ‘will
wonder, ‘How could I visit You when You are
the Lord of the universe?’ God will remind:
‘My so and so servant was sick and you did not

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visit him. Had you visited him, you would


have found Me there, with him.’ (Muslim).

10. “Visit the sick, feed the hungry, and help to


relieve people’s misery” (Bukhari).

11. ‘Muslims who live in the midst of society and


bear with patience the afflictions that come to
them are better than those who shun society
and cannot bear any wrong done to them’. (Abu
Dawud)

12. “Every good deed is a charity, and it is a good


deed that you meet your fellow-men with a
cheerful countenance and you pour water from
your bucket into the vessel of your fellow.
Answering a questioner with mildness is
charity. Removing that which is inconvenience
to wayfarers, such as thorns and stones is
charity”. (Tirmidhi)

13. “The leader of a people is truly their servant.”


(As-Suyuti)

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14. “Faith (iman) is to restrain oneself against all


violence, let no believer commit any violence”.
(Abu Dawud)

15. “God has forbidden you disobedience of


parents, miserliness, false claims, and the
burying alive of female infants”. (Bukhari &
Muslim)

16. ‘Give the worker his wages before his sweat


dries’. (Ibn Majah)

17. “The seller is under obligation to disclose any


defect in the article offered for sale”. (Bukhari)

18. “No one should be subjected to chastisement by


fire”. (Bukhari)

19. “Honest difference of opinion among my


people should be accounted a blessing.” (As-
Suyuti)

20. Someone asked the Prophet what fanaticism


was?’ and he replied: “That you help your
people in wrongdoing”. (Abu Dawud)

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Behaviour of a Muslim in His Environment

21. “That one will not enter Paradise whose


neighbour is not secure against his mischief”.
(Muslim)

22. “He who believes in God and the Last Day


must not put his neighbour to inconvenience.”
(Bukhari & Muslim)

23. “He is not a believer who eats to his fill while


his neighbour goes without food.” (Ibn ‘Abbas,
Al-Baihiqi)

24. The Prophet said: ‘A person passing through a


street carrying anything pointed or with a
sharp edge should cover it up, so that nobody
is exposed to the risk of injury due to his
carelessness’. (Muslim)

25. “To remove anything from the street that


causes inconvenience is charity”. (Bukhari)

26. “God is Gentle and loves gentleness in all


things”. (Bukhari & Muslim)

27. “Gentleness adorns everything and its absence


leaves everything defective”. (Muslim)

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Behaviour of a Muslim in His Environment

28. ‘Honour your children (especially daughters)


and make provisions for their proper up-
bringing’. (Ibn Majah)

29. One who brings up three daughters, teaches


them good manners and morals, arranges their
marriages and treats them with fairness,
deserves to be ushered into Paradise. (Abu
Dawud)

30. “Paradise lies at the feet of the mothers”.


(As-Suyuti)

31. On one occasion the Prophet observed: “Most


unfortunate is the person whose parents are
aged and who fails to win Paradise through
taking good care of them”. (Bukhari)

32. ‘A man came seeking permission to participate


in jihad (Holy War). The Prophet asked him:
“Are your parents alive?” The man said: “Yes”.
He sent him away saying: “Then go back and
find your jihad in serving them.” (Muslim)

33. “He who wishes to enter Paradise through the


best door must please his father and mother.”

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Behaviour of a Muslim in His Environment

34. “The most perfect of believers in the matter of


faith is he whose behaviour is best; and the best
of you are those who behave best towards their
wives”. (Tirmidhi)

35. “You will not enter Paradise until you have


faith, and you will not complete your faith until
you love one another.” (Bukhari & Muslim)

36. “He who eases the hardship of another, will


have ease bestowed upon him by God in this
world and the next ... God goes on helping a
servant so long as he goes on helping his
fellow-man.” (Muslim)

37. In his Farewell Address, the Prophet said: “You


are all brothers and are all equal. None of you
can claim any privilege or any superiority over
any other. An Arab is not to be preferred to a
non-Arab, nor is a non-Arab to be preferred to
an Arab; nor is a white man to be preferred to a
coloured one, or a coloured one to a white,
except on the basis of righteousness.” (Musnad
Ahmad)

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Behaviour of a Muslim in His Environment

38. The Prophet, during his night prayer, used to


say: “O God, I bear witness that all human
beings are brothers”. (An-Nasa‘i)

39. Even with regard to servants, the Prophet said:


“They are your brothers, and you must treat
them as such. Provide them with the kind of
clothes that you wear, and if you set them a
hard task, join them in it to help them complete
it”. (Abu Dawud)

40. The Prophet observed: “None of you can be a


believer unless he should desire for his fellow-
man what he desires for himself.” (Bukhari)

41. “He who defends the honour of his fellow-man,


God will shield his face against the fire on the
Day of Judgement”. (Tirmidhi)

42. “God is not merciful to him who is not merciful


to mankind.”

43. “He who keeps away from his brother and


fellowman for a year is as if he had slain him.”
(Abu Dawud)

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Behaviour of a Muslim in His Environment

44. The Prophet was very insistent upon kindness


towards animals. On one occasion he noticed a
dove flying around agitatedly, and discovered
that somebody had caught its young. He was
very annoyed and asked the person to restore
the young to the mother immediately. (Abu
Dawud)

45. ‘A woman was tormented on account of a cat


which she had shut up till it died. On that
account she entered the Fire.’ (Muslim)

46. “Forgiveness was granted to an unchaste


woman who, coming up on a dog panting and
almost dead with thirst at the mouth of a well,
took off her shoe, tied it with her head
covering, and drew some water for it. On that
account she was forgiven.” (Bukhari)

47. “The Prophet forbade beating or branding an


animal on its face.” (Muslim)

48. “You will be rewarded by God for your acts of


kindness towards all living creatures.”

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Behaviour of a Muslim in His Environment

49. “There is no man who kills a sparrow, or any


other living creature (even it may be more
despicable than a little sparrow) without its
deserving it, but God will ask him about it”.
(An-Nasa’i)

50. “For a Muslim it is an act of charity to plant a


tree or till a land where birds or people or
animals come and eat of its fruits.” (Al-Bazzar)

51. “If a Muslim plants a tree or sows a field and


men and beasts and birds eat from it, all of it is
charity on his part”. (Muslim)

52. “Even looking after plants and trees is an act of


virtue.” (Ibn ‘Asakir)

53. “Whosoever gives a medicine, being not known


in medicine, shall be held responsible for the
consequence.” (Abu Dawud, Nasa’i)

54. “Let no one ask another to give up his seat to


him; but make room and sit at ease.” (Muslim)

55. “When three persons are together, two of them


must not whisper to each other without letting
the third hear, because it would hurt him.”

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Behaviour of a Muslim in His Environment

56. “He who takes a hand’s breadth of land


unjustly shall wear round his neck a garland
composed of seven earths”. (Bukhari & Muslim)

57. “Save yourselves from envy. For envy eats up


virtue as fire eats up wood”. (Abu Dawud)

58. “To earn through labour is the best way to earn,


provided the work is done with sincerity”.
(Ahmad)

59. “When a man tells you something in


confidence, you must not betray his trust”. (Abu
Dawud)

60. “Abdullah said that it was not proper to tell lies


either in serious or in light vein. Neither was it
proper to make promises to one’s children and
then not fulfill them”. (Bukhari & Muslim)

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Islam in the Modern World

ISLAM IN THE MODERN WORLD

The Prophet of Islam made a number of notable


predictions which have been recorded in the books
of hadith. One of the best known is that, in the final
phase of human life on earth, the word of Islam will
reach all human beings inhabiting this world. In
other words, future times will see the intellectual
ascendancy of Islam.

However, if the word of God is to be brought into


every home, conditions must exist which will
favour the success of such a mission. Without such
conditions no such goal can be reached.
Fortunately, recent studies show that as a result of
revolutions occurring over the last several years,
conditions now prevail which are more conducive
than ever to the communication of the Islamic
message. That process having been set in motion,
individuals from different communities have begun
embracing Islam in countries all over the world.
Now, the need of the hour is for servants of God to
arise and, by fully availing of new opportunities,
play a decisive role in the last and most significant
chapter of Islamic da’wah.

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Islam in the Modern World

Da’wah is the real strength of Islam. It is through


da’wah that Islam makes continuous progress. That
is why, in every age, believers have seen fit to
engage themselves in this task. Today, there are
greater opportunities than hitherto to make Islamic
da’wah a success. The communication of the
message of God has certainly been going on in
every age. But now modern circumstances have
made it possible for this task to be performed with a
greater degree of efficacy than ever before, and on a
truly universal scale.

Today, opportunities to carry out da’wah work are


legion. But I shall cite only a few examples to
illustrate my point.

PROOF OF THE EXISTENCE OF GOD

Rationalists have habitually attempted to deny the


existence of God by asking, “If God created the
universe, who created God?” Now, as we are
nearing the end of the 20th century, it has become
possible to answer this question on a purely rational
level. This new possibility arises out of the big bang
theory, which has now gained general acceptance
among cosmologists. With the big bang theory, we

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Islam in the Modern World

have necessarily to accept a first cause underlying


the creation of the universe. That is, if there were no
cause, the universe would not have existed. It has
made it possible for us to tell the rationalists that all
along they have been giving their attention to a
wrong set of options. In their view, a choice had to
be made between a universe with God and a
universe without God, whereas the real choice was
between a universe with God and no universe at all.
Since we cannot opt for a non-existent universe, we
are compelled to choose the universe with God.

VALIDITY OF INFERENTIAL ARGUMENT

To prove Islamic belief in the unseen world, our


religious scholars have so far used inferential
argument. That is, they suppose an unknown reality
on the basis of a known reality. The rationalists’
view of this argument was that its method was
academically invalid, as it was based on the
principle of indirect argument. They demanded to
be given an argument of a direct nature. Only then
would they accept it.

In this matter – as in material matters – the river of


science has been flowing in favour of Islam. The

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Islam in the Modern World

above objection had apparently carried weight in


the days when the study of science was macro-
cosmic in scope. But as soon as scientific research
began to delve into the microcosmic world, the
balance tipped in favour of inferential argument.
For it was revealed that the deeper realities of
nature itself were those which did not come under
the sphere of direct argument. For instance, the
establishment of the existence of oxygen or X-rays is
arrived at by indirect or inferential argument.
Modern philosophers, such as Bertrand Russell,
have demonstrated that inferential argument is as
valid as the direct argument.

That is why, in science itself, inferential argument is


held to be valid. Without it, scientific study could
not be continued in the microcosmic world. In this
way, a new chapter on unseen realities has been
opened for the da’is.

I was once asked by a non-believer by what set of


criteria I establish the existence of God. I replied
that it was the self-same criteria on which he
himself relied. He remained silent at this. For he
knew full well that his own scientific concepts were

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Islam in the Modern World

proved by means of inferential argument. So when


inferential argument is valid in non-religious fields,
it will certainly be valid in the field of religion.

HISTORICAL CREDIBILITY OF THE QUR’AN

In the present time, all manner of things, including


religious scriptures, are being subjected to
investigation in the spirit of free enquiry. A
permanent discipline has been set up for this special
study, called historical criticism, or higher criticism.
Under this general heading, all great religious
scriptures, including the Qur’an and the Bible, have
been subjected to historical inquiry.

The results of these studies are entirely in favour of


the Qur’an. They show that the Qur’an is the only
religious scripture which is a historically accredited
work. The rest of the books, having been shown to
be dogmatic rather than historical, have lost their
formal status as purveyors of eternal truth. Such
research has provided a new and powerful
argument in favour of Quranic veracity. That is to
say, it is only the Qur’an which enjoys historical
credibility. No other religious scripture is of similar
merit.

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Islam in the Modern World

This scientific discovery has brought Islam to the


position of undisputed victory, for no other religion
is capable of facing this academic test.

SCIENTIFIC VERIFICATION

In ancient times, superstitious notions about every


object of nature were given great credence, as is
evident from the literature of those days. Now in
modern times, when nature has been scientifically
studied, many ancient concepts have been
discredited. Books written in the pre-scientific age
are now suspect – as belonging to the age of
superstition. Even religious scriptures have not
emerged unscathed, for the periodic interpolation of
superstitious notions has reduced them to the level
of non-sacred literature.

The Qur’an, on the contrary, being a preserved


book, is exceptionally free from such apocryphal
additions. There are numerous references to nature
in the Qur’an, but none of these descriptions clashes
with facts discovered by science. After making a
study of several such statements enshrined in the
Qur’an, Dr Maurice Bucaille concludes:

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Islam in the Modern World

In view of the level of knowledge in Muhammad’s


day, it is inconceivable that many of the statements
in the Qur’an which are connected with science
could have been the work of a man. It is, moreover,
perfectly legitimate, not only to regard the Qur’an
as the expression of a Revelation, but also to award
it a very special place, on account of the guarantee
of authenticity it provides and the presence in it of
scientific statements which, when studied today,
appear as a challenge to explanation in human
terms.

PASSING MODERN TESTS

New methods to determine the antiquity of ancient


objects have been evolved in modern times. One of
these, called carbon-14 dating or radio-carbon
dating, was developed just after the Second World
War. It gave the stamp of credibility to many facts
which had hitherto remained unauthenticated. It
was applied in one famous instance to a
mummified body, believed to be that of Merneptah,
a contemporary of Moses. The mummy, discovered
by Professor Loret in one of Egypt’s pyramids, did

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Islam in the Modern World

amazingly prove to date back to the time of Moses,


when subjected to this new technique of dating.

This same method of carbon dating was applied to


the Shroud of Turin, an old linen cloth bearing the
imprint of a human face – always thought to be the
covering in which Christ was wrapped after his
crucifixion. According to this belief, the cloth had to
be two thousand years old. But carbon dating
revealed that it dated back no further than the
middle of the fourteenth century.

There are so many examples of this nature, that it is


not possible to deal with all of them. Suffice it to say
that they are symbolic of how modern sciences, on
the one hand, discredit ancient religions while, on
the other hand, they strengthen the credibility of
Islam.

THE LAST WORD

In modern times, great new opportunities have


arisen for Islamic da’wah. This has made it possible
for the first time to fulfill the prediction of the word
of God being brought into each and every home.
They point the way to Islam gaining the position of

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Islam in the Modern World

an ideological super power on a universal scale. But


there is one necessary condition which is
indispensable to the achievement of this goal. We
shall have to adopt the same strategy in modern
times as that adopted by the Prophet of Islam in the
19th year of his prophethood.

This historical strategy has come to be called the


Hudaybiyya principle. This entails putting an end
to the kind of controversies which create tension
between the da’i and the mad’u. Without a normal
atmosphere, free of friction, no da’wah action can be
set in motion. Today the same controversial
situation has come to exist between da’i and mad’u
as was found between the Prophet and his hearers
after the emigration. We must, therefore, follow the
same Hudaybiyya principle as the Prophet did. This
is the demand of the times, and in this lies the secret
of all Muslim success.

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The Spirit of Islam

THE SPIRIT OF ISLAM

Islam is the answer to the demands of nature. It is in


fact a counterpart of human nature. This is why
Islam has been called a religion of nature in the
Qur’an and Hadith.

A man once came to the Prophet Muhammad and


asked him what he should do in a certain matter.
The Prophet replied, ‘Consult your heart about it.’
By the heart the Prophet meant common sense. That
is, what one’s commons sense tells one would
likewise be the demand of Islam.

What does human nature desire more than


anything? It desires, above all, peace and love.
Every human being wants to live in peace and to
receive love from the people around him. Peace and
love are the religion of human nature as well as the
demand of Islam. The Qur’an tells us, and God calls
to the home of peace.” (10:25)

One of the teachings of Islam is that when two or


more people meet, they must greet one another
with the words, Assalamu-’Alaikum (Peace be upon
you). Similarly, Salat, or prayer, five times daily is

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The Spirit of Islam

the highest form of worship in Islam. At the close of


each prayer all worshippers have to turn their faces
to either side and utter the words Assalamu-’Alaikum
wa rahmatullah (May peace and God’s blessing be
upon you). This is like a pledge given to people: ‘O
people you are safe from me. Your life, your
property, your honour is secure with me.’

This sums up the spirit of true religion, the goal of


which is spiritual uplift. It is the ultimate state of
this spiritual uplift which is referred to in the
Qur’an as the “soul at rest” (87:27).

Thus a true and perfect man, from the religious


point of view, is one who has reached that level of
spiritual development where nothing but peace
prevails. When a person has attained that peaceful
state, others will receive from him nothing but
peace. He may be likened to a flower which can
send out only its fragrance to man, it being
impossible for it to emit a foul smell.

An incident relating to a saint very aptly illustrates


the spirit of religion. The story goes that once a
Muslim Sufi was travelling along with his disciples.

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The Spirit of Islam

During the journey he encamped near a large grove


of trees upon which doves used to perch.

During this halt one of the Sufi’s disciples aimed at


one of the doves, killed it, cooked it and then ate it.
Afterwards something strange happened. A flock of
doves came to the tree under which the Sufi was
resting and began hovering over it and making a
noise.

The Muslim Sufi, communicating with the leader of


the birds, asked what was the matter with them and
why they were protesting. The leader replied, ‘We
have a complaint to make against you, that is, one
of your disciples has killed one of us.’ Then the
Muslim Sufi called the disciple in question and
asked him about it. He said that he had not done
anything wrong, as the birds were their foodstuff.
He was hungry, so he killed one for food. He
thought that in so doing he had not done anything
wrong. The Sufi then conveyed this reply to the
leader of the doves.

The latter replied: Perhaps you have failed to


understand our point. Actually what we are
complaining about is that all of you came here in

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The Spirit of Islam

the garb of Sufis yet acted as hunters. Had you


came here in hunter’s garb, we would certainly
have remained on the alert. When we saw you in
the guise of Sufis, we thought that we were safe
with you and remained perched on the top of the
tree without being properly vigilant.

This anecdote illustrates very well the reality of a


true religious person or spiritual person for that
matter. One who has reached the stage of spiritual
uplift, and has found the true essence of religion no
longer has the will or the capacity to do harm. He
gives life not death, to others. He benefits others,
doing no injury to anyone. In short, he lives among
the people like flowers and not like thorns. He has
nothing but love in his heart to bestow upon others.

Now I should like to say a few words about prayer


and meditation in Islam. Let me begin with a
question from the Qur’an:

“When My servants question you about Me, tell


them that I am near. I answer the prayer of the
suppliant when he calls to Me; therefore, let them
answer My call and put their trust in Me, that
they may be rightly guided” (2:186).

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The Spirit of Islam

This verse of the Qur’an tells us that in Islam there


is no need for any intermediary to establish contact
between God and man. At any time and place man
can contact God directly. The only condition is that
man should turn to God with sincere devotion.

Islam believes in a personal God. God is an alive


being, fully aware of His servants. He hears and
sees. That being so, man must call God in all
personal matters. Whenever he calls God with a
sincere heart, he will find Him close by.

Meditation in Islam aims at bringing man closer to


God. When man worships God, when he
remembers Him, when his heart is turned towards
Him in full concentration, when he makes a request
or a plea, then he establishes a rapport with his
Maker. In the words of the Hadith, at that particular
moment he comes to whisper with his Lord. He has
the tangible feeling that he is pouring his heart out
to God and that God in turn is answering his call.

When this communion is established between God


and man, man can feel himself becoming imbued
with a special kind of peace. His eyes are moist with
tears. He starts receiving inspiration from God. It is

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The Spirit of Islam

in moments such as these that man can rest assured


of his prayers being granted by God.

According to a hadith the Prophet Muhammad said


the highest form of worship is to pray as if you
were seeing God. We learn from this hadith the true
sign of a superior form of worship. The true sign is
for man to sense the presence of God during
worship, and feel that he has come close to God.
That is when he can experience the refreshing,
cooling effect of God’s love and blessings for man.
It is this feeling of closeness to God which is the
highest form of spiritual experience.

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Islam and Peace

Spiritual Unity

SPIRITUAL UNITY

It is generally said that in present times, the world


has assumed the form of a global village. But this is
only half the truth. Modern technology and
communications have, of course, greatly reduced
distances across the world. But the closeness thus
produced is of a purely physical nature. Modern
technology may have bridged certain gaps, bringing
the external world closer together, but the task of
bringing unity into the internal world has yet to be
accomplished.

What is spiritual unity? Let us take a very simple


example. When you live in a crowded settlement,
the walls all around give you a sense of limitation.
You experience the friction of living in close contact
with others and you suffer from mental tension.
Later, when you emerge from that dense human
settlement into open, natural surroundings you
immediately feel that your tension has evaporated
and you have once again become serene. You feel
that you have joined a limitless universality. The
feeling of separateness is replaced by an all-
pervasive feeling of unity. You immediately become

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Spiritual Unity

part of a world where there are no boundaries. A


sense of universality prevails.

We have all had this experience at one time or


another. It shows us what spiritual unity is. It is, in
fact, the raising of one’s existence to a higher plane.
The moment you achieve this, you feel you are
emerging from a limited world to become a citizen
of an unlimited world. Disunity now disappears,
giving way to unity all around.

Although, physically, all human beings appear to


be different, spiritually they are one. It is as if
spiritual unity between human beings already
exists, it does not have to be externally imposed. We
have only to make people aware of its existence.
Once the outer, artificial veils are removed, what
remains will be pure spirituality.

In reality, the various sets of circumstances that


confront man in this world lead to drawing of
different veils over man’s natural propensities. For
instance, the veil of material greed produces self-
centredness; the veil of jealousy causes him to see
himself as being separate from others; the veil of

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Spiritual Unity

prejudice causes him to discriminate between


human beings, and so on.

These veils, in fact, tend to block man’s natural urge


towards spiritual unity. What is required is to
remove these artificial veils in order that the true,
inner reality be brought into focus.

The aim of all religions, basically, is to


encourage this spiritual unity within man and
between man and man. No religion is at variance
with another so far as this goal is concerned. The
language in which this is set forth may vary
from one religion to another, but, without doubt,
the main concern of all religions is to produce
spiritual unity within and between all human
beings. Without spiritual unity, there is little
hope of creating peace and harmony throughout
the world. And where there is no peace and
harmony, the dream of human progress will
forever remain elusive.

Now, what is Islam’s contribution to spiritual


unity? The subject is too vast for more than just a
few basic points to be briefly touched on.

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Spiritual Unity

THE UNITY OF GOD

The most important factor in Islam’s contribution is


its concept of monotheism – of there being only one
God (2:163). According to Islam, God, or the
ultimate reality of this universe is only one-called
God in Islam. It is implicit in the concept of the
oneness of Godhead that differences and
multiplicity would appear to exist in reality, yet
there is an underlying unity.

In this way the concept of divine unity engenders


spiritual unity. All human beings are one, because
they are the servants of one God. All human beings
are God’s family. God is indeed the greatest reality
of the universe. And when it is acknowledged that
there is only one greatest reality, it is but natural
that all other creation should acquire the character
of unity.

THE UNITY OF NATURE

The Qur’an states that “There is no changing in


God’s creation.” (30:30) According to the Prophet of
Islam ‘every child is born with an upright nature.’
(AI-Bukhari) We learn from this that unity is found

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Spiritual Unity

among all human beings at the level of nature and


creation. Nature forms the common constituent in
the creation of human beings, just as the atom forms
the common constituent in all the varied objects of
nature in the physical world. That is to say that the
same unity which exists in the external world at the
physical level, has existed among human beings at
the spiritual level from the outset.

But man tends at times to be oblivious of his own


nature. This is no less true in the sphere of unity.
Today people are unaware of their spiritual
potential. In such a situation, the easiest way to
bring about spiritual unity is to make men aware of
that potential. The moment they became aware of it,
spiritual unity will come into existence of its own
accord.

THE UNITY OF MANKIND

The Qur’an says, “O Men, have fear of your Lord,


who created you from a single soul. From that soul
He created its mate, and through them, He scattered
the earth with countless men and women.” (4:1)

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This shows that men and women have been created


from the same substance. Their being physically
one, of necessity, demands their spiritual oneness.

Making a similar point, the Prophet Muhammad


said that all human beings are brothers (Abu
Dawud). This gives rise to the concept of a common
brotherhood, and without doubt, it is this sense of
brotherhood which generates the strongest feeling
of oneness and togetherness among different
people.

That is to say that when all human beings in this


world are virtually blood brothers, they must, as
this concept necessarily demands, live as brothers in
spirit too. Any other way of living is a deviation
from the reality.

I should like to refer here to an incident which


illustrates this point. In 1893, Swami Vivekananda
went to Chicago to participate in the Parliament of
Religions. As the Encyclopaedia Britannica puts it, his
was a ‘sensational appearance.’ (15/623) On that
occasion all the speakers at the conference followed
the common practice of addressing the audience as
“Ladies and gentlemen.” But when Swami

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Spiritual Unity

Vivekananda took the stage, he addressed his


hearers as “Sisters and brothers of America.” No
sooner were the words out of his mouth than the
hall resounded with a long burst of applause. Of all
the delegates at the conference, Swamiji received
the greatest ovation.

The reason for this was that the form of address,


“Ladies and gentlemen” produces a sense of
alienation and strangeness, whereas the phrase
“Sisters and Brothers” introduces a note of
closeness and familiarity. By using this phrase,
Swami Vivekananda touched a cord in the hearts of
those of different creeds and colours. Their natural
feeling of unity was awakened, and then what
ensued fulfilled the best of expectations. All of a
sudden, the gaps between them were bridged. They
all began to feel themselves what they really were,
and for that moment, physical divisions
disappeared and were replaced by a rare spiritual
unity.

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The Spiritual Goal of Islam

THE SPIRITUAL GOAL OF ISLAM

What is the spiritual goal of Islam? That is, what is


that spiritual target which Islam sets before man?
The answer in the words of the Qur’an is: ‘A soul at
rest’ (89:27). Thus the spiritual goal of Islam is to
attain this state of peace in the soul.

According to the Qur’an this is the ultimate stage in


a man’s spiritual development. When he reaches
this stage of progress, he qualifies himself to be
ushered into Paradise, the perfect and eternal world
of the Hereafter. The Qur’an addresses such souls in
these words: ‘O serene soul! Return to your Lord
joyful, and pleasing in His sight. Join My servants
and enter My paradise’ (89:27-30).

In this world man has to lead his life in


circumstances in which he experiences various
kinds of situations: there are times of gain, times of
loss; times of happiness and times of grief.
Sometimes he receives good treatment at the hands
of others, at other times his fate is quite otherwise.

The ideal human being of the Qur’an is one who


undergoes all these experiences without losing his

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integrity. Under no circumstances is his inner peace


disturbed. However, untoward the occasion, he can
maintain his natural balance. Success does not make
him proud. Power does not make him haughty. No
bad treatment by others drives him to seek
vengeance in anger. At all events, he remains
serene. It is such a man who is called ‘a peaceful
soul’ in the Qur’an. And it is this man who,
according to the Qur’an, has achieved the highest
spiritual state.

The realization of God joins man to his Maker. Such


communion with the divine brings about a state of
spiritual elevation. Having been thus raised to a
higher plane of existence, man becomes of a
‘sublime character,’ (68:4) as it is expressed in the
Qur’an.

This can be illustrated by an example from the


natural world: The process of conversion of a
substance from the liquid to the gaseous state is
called boiling. The boiling point of a liquid varies
according to atmospheric pressure. At sea level,
water boils at 100 degrees centigrade. At a higher
altitude, as on a mountain, the atmospheric

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The Spiritual Goal of Islam

pressure is less, so the boiling point is lower. This


shows that it is the altitude that makes the
difference.

The law of nature governing this world accounts for


the difference made by altitude. Islam’s aim is to
foster human beings whose altitude has changed.
The superior qualities desired in him will come
later, on their own.

Just as the Prophet of Islam was God’s messenger,


so also was he a perfect example of the peaceful
soul. By studying his life, one can learn the nature
of God’s ideal man, that is, a peaceful soul. In the
Qur’an the Prophet Muhammad is described as an
example of “sublime character” (68:4).

When is it that a man’s spiritual progress brings


him to the state of peace? The best way to describe
the soul being at complete rest is to give certain
examples from the life of the Prophet of Islam.

The Prophet’s name was Muhammad, meaning the


praised one or the praiseworthy. But when the
Meccans became his most dire opponents, they
themselves coined a name for the Prophet,

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‘Muzammam,’ on the pattern of ‘Muhammad,’


Muzammam meaning condemned. They used to
heap abuses on him calling him by this epithet of
Muzammam. But the Prophet was never enraged at
this distorted version of his name. All he said in
return was: “Aren’t you surprised that God has
turned away the abuses of the Quraysh from me.
They abuse a person by the name of Muzammam.
Whereas I am Muhammad.” (Ibn Hisham, 1/379)

This meant that abuses were being heaped on a


person whose name was Muzammam. Since the
Prophet’s name was Muhammad, not Muzammam,
their abuses did not apply to him. Such a reaction
can come only from a person whose intellectual
level is very high; who can rise above praise and
criticism.

One day the Prophet was sitting with his


companions in Madinah when a funeral procession
passed by. The Prophet stood up. His Companions
pointed out that it was the funeral of a Jew, that is, a
non-Muslim. The Prophet replied: ‘Was he not a
human being?’ (Fathul Bari, 3/214).

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The Spiritual Goal of Islam

This incident shows that the Prophet was looking at


the matter by separating two different aspects of the
Jew, that is, his being non-Muslim, and his being a
human being. At that moment he overlooked his
non-Muslim identity and saw him simply as a
human being.

It is only a man who, in the words of the Qur’an has


acquired a sublime character who can show such
respect for every human being. It is only one whose
spiritual progress has elevated his mental level who
can do honour to one of another creed.

On another occasion the Prophet of Islam was in the


Masjid al-Nabavi in Medina, the second most
sacred mosque in Islam, when a Bedouin, that is, a
desert Arab, entered the mosque and urinated
inside it. It was obviously a very provocative
matter. But the Prophet was not at all provoked.
After the nomad had urinated, the Prophet simply
asked his companions to bring a bucket of water
and wash the place clean (Fathul Bari, 1/386).

This is a clear example of the kind of behaviour one


may expect of a man with a peaceful soul. The
Prophet’s keeping cool at such obvious provocation

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was possible only because he had attained the


highest state of spirituality. He had risen above all
negative feelings.

These examples make it clear what a peaceful soul


is. The peaceful soul is one which being on a higher
spiritual plane, can live in tranquility, regardless of
the circumstances. It subsists within its own self. No
external event can disturb its inner peace.

Nowadays people often tend to look at the history


of kings in order to understand Islam. But this is not
the proper way to study it. One needs only to study
the careers of today’s political leaders to be able to
understand the nature of the Muslim kings of
bygone days. Today’s political leaders are, in
reality, exploiters. In a similar way most of the
Muslim kings of the later phase of Islam were also
exploiters. To achieve their political ends, they
exploited the name of Islam. As such, these Muslim
kings were in no way the true representatives of
Islam.

To me, those known as Sufis or Muslim mystics


were far better representatives of the spirit of Islam.
The Muslim Sufis embraced such values of Islam as

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The Spiritual Goal of Islam

love, peace, and kindness, and made an effort to


spread these virtues all over the world. And that is
the true spirit of Islam.

At this point, I would like to relate certain incidents


relating to Muslim Sufis, which illustrate their
mission and which throw light on the real spirit of
Islam.

Sheikh Nizamuddin Aulia was a great Muslim Sufi


of the 13th century. The story goes that once a
disciple of the Sheikh visited him. He offered him a
gift of a pair of scissors, a product of his hometown.
When the Sheikh saw this gift, he remarked
politely:

‘What am I to do with this gift? It would have been


better had you brought me a needle and thread.
Scissors cut things apart, while a needle and
thread join things together. You know my job is to
unite people, and not to separate them.’

Maulana Ashraf Ali Thanawi, a famous Sufi of


India, one day arose to perform his ablutions.
Having been brought a jug of water by his disciple,
he sat down at one place to begin his ablutions, but

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The Spiritual Goal of Islam

then he got up again and went to another place.


From there too he got up. Only when he had gone
to a third place did he finally perform his ablutions.

The disciple found this very strange. With proper


reverence he observed, ‘Sir, you have done
something new. Twice you sat at different places
and then got up and finally you performed your
ablutions at a third place.’ Maulana Thanawi
answered that at the first two places he had found
ants creeping about on the ground. He thought that
if he dropped water on them, they would be in
trouble. Finally he had gone to a third place where
there were no ants, and only then did he perform
his ablutions.

This shows that when we should not harm even


tiny creatures such as ants and earthworms, the
harming of human beings is out of question. We
ought to live in this world doing no harm and
giving no pain. That is in the true spirit of Islam.

These anecdotes very aptly illustrate the reality of a


true mystic or spiritual person. One who has
reached an advanced stage of spiritual uplift,
having found the true essence of religion, no longer

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has the will or the capacity to do harm. He gives


others life, not death. He benefits others, doing
injury to no one. In short, he lives among the people
like the rose and not the thorn. He has nothing but
love in his heart to bestow upon others.

CONCLUSION

To sum it up, according to Islam, the highest


spiritual goal for man is his spiritual uplift when he
has attained the high state called ‘peaceful soul’ in
the Qur’an. This may also be termed as complex-
free soul which can withstand all kinds of
negativity.

Thus a developed or complex-free soul is one


which, having reached a high level of thinking, has
risen from all kinds of negativity and has attained a
positive identity in the full sense of the word.

The importance of the peaceful soul, according to


Islam, is its being deserving of salvation and thus
eligible to enter the purest and finest realm of
paradise.

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The Spiritual Goal of Islam

The way to reach the stage of the peaceful soul


depends upon man’s relation to God. The more
man turns his attention to God, the more he will
receive inspiration from Him. With the help of
divine inspiration, he will be able to pass through
the various stages of spiritual uplift until he
ultimately reaches that pinnacle of sublimity so
desired by the Almighty.

This paper was presented by Maulana Wahiduddin


Khan at a conference held by the Institute of
Gandhian Studies, Wardha, on September 22, 1995.

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Islam and Peace

Prayer in Islam

PRAYER IN ISLAM

Du’a (prayer) literally means to call. In Islamic


terminology du’a means calling God, whether for
worldly assistance or for salvation in the Hereafter.

Prayer has great significance in Islam. According to


one of the hadith, the Prophet Muhammad said, ‘It is
prayer (du’a) which is worship,’ and ‘Prayer is the
essence of ‘ibadah’1. The reason prayer has such
importance is that it is the ultimate expression of
God’s greatness and power and of man’s
helplessness. That is why a sincere prayer is the
most precious of all deeds in the eyes of God.

(1A technical term in theology meaning act of


worship or ritual from the word ‘abada “to serve”
and ‘abd “slave.”)

Prayer does not mean learning certain words by


rote and then constantly repeating them. Although
many prayers have been recorded in the books of
Hadith, they are meant only to give us the
substance of prayer, not its wording.

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Prayer in Islam

Prayer, in fact, is the expression of a distressed state


of the heart. Such a state of the heart cannot be
bound within certain set words of prayer. True
prayer comes from the lips of a person when, on the
one-hand, he learns the full meaning of being a
servant of God and, on the other, he discovers God
in all His perfection. The words which come to his
lips spontaneously with this two-sided realization
are called prayer in the Islamic Shari’ah.

The concept of prayer in Islam and how to offer a


true prayer is described in great detail in the Qur’an
and Hadith. Here I should like to present some
Quranic references.

1. Firstly prayer should be made to one God alone.


The Qur’an says: ‘Do not pray to anyone other than
God, which can neither help nor harm you’ (10:106).
The Prophet Muhammad said: ‘Whenever for
anything you have to ask, ask it from God.’ This is
quite consistent with Islamic belief in monotheism.
When Islam teaches mankind to believe in one God,
with all power vested in Him alone, then praying to
someone other than God can never be in accordance

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Prayer in Islam

with Islam. That is why the Qur’an has this to say:


‘His is the true prayer.’ (13:14)

2. Prayer should always be marked by sincerity. The


Qur’an says: ‘Call to God, with sincere devotion to
Him.’ (40:14) When we conceive of God as being
able to see one’s heart, that prayer alone is of value
wherein man’s heart is fully in accord with his lips.
A prayer which comes from one’s lips alone is
inconsistent with God’s Majesty. Such a prayer
certainly deserves to be rejected by God.

3. Prayer is the call of the helpless to the Almighty.


It is therefore essential that it should be imbued
with appropriate feelings. The Qur’an says: ‘The
faithful call on Us with piety, fear and submission.’
(21:90) The Qur’an further says: ‘Call on your Lord
with humility and in private.’ (7:55) When the
suppliant has a correct perception of God, his
prayer will of necessity be imbued with such
feelings.

4. God disapproves of man ‘praying for evil as


fervently as He prays for good.’ (17:11) Praying for
good is in accordance with man’s humble position.
True belief in God inculcates in man a temperament

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Prayer in Islam

of sympathy and of kindness. One so inclined will


always pray for good, he will never pray for evil.

5. According to a hadith the Prophet Muhammad


said that God is best pleased when man prays to
Him for peace (Al-Tirmizi). God likes peace. The
Prophet frequently used to say this prayer: “O God!
You are peace, and peace is from You. O God, help
us to live with peace and reside in the home of
peace, O Lord of Majesty and Glory.” This
invocation sums up the spirit of prayer.

6. Addressing the Prophet, God says in the Qur’an:


‘When My servants question you about Me, tell
them that I am near. I answer the prayer of the
suppliant when he calls to Me.’ (2:186) In Islam
there is no intermediary between God and man.
God is so near to man that He can always be called
upon at any moment. According to Islam, the
believers need neither an intermediary, nor any
particular time or place to ask for anything from
Him. Whenever he feels the need, and in whatever
condition he may be, he can always establish
contact with God.

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Prayer in Islam

I should like to sum this up by quoting a part of a


sermon by Jesus Christ, relating to prayer. These
words of Jesus Christ, to which Islam also
subscribes, are the very essence of prayer:

Ask, and you will receive; seek, and you will find; knock,
and the door will be opened to you. For everyone who
asks will receive, and anyone who seeks will find, and the
door will be opened to him who knocks. Would any of you
who are fathers give your son a stone when he asks for
bread? Or would you give him a snake when he asks for a
fish? Bad as you are, you know how to give good things
to your children. How much more, then, will your Father
in heaven give good things to those who ask him!
(Matthew 7:7-11).

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Islam and Peace

Social Aspect of Islamic Mysticism

SOCIAL ASPECT OF ISLAMIC


MYSTICISM

Mysticism is generally called tasawwuf in India and


irfan (realization) in Iran. To me irfan is the most
appropriate word for mysticism, in actual fact, it is
another name for the realization of inner reality.

The word mysticism has been variously defined in


academic works. By way of a simple definition, it
means to penetrate one’s inner soul and to enable it,
by developing it, to establish contact with God, the
Greater Soul.

This process purifies the human personality, and


the soul comes to realize itself. The latent natural
potential of the soul is ultimately awakened; in the
words of the Quran, it becomes the serene (89:27) or
pure soul (87:14).

It is but natural that the personality developed by


the mystic (or the Aarif) in this way does not remain
enclosed within a boundary. His inner state also
having its external manifestation, his personality
finds expression in his social relations.

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Social Aspect of Islamic Mysticism

One who has realized himself will, at the same time,


place a higher spiritual value on other human
beings too. One whose heart is filled with God’s
love, will necessarily be filled with the love of
human beings – the creatures of God. One who
respects the Higher Reality will surely respect other
human beings. It is this aspect of mysticism which I
have called its social aspect.

A Persian mystic poet has expressed the mystic


code of behaviour in these most beautiful words:

“The stories of kings like Alexander and Dara hold


no interest for us. Ask us only about love and
faithfulness.”

Another mystic poet has this to say:

“The comforts of both the worlds are hidden in


these two things: Being kind to friends and
according better treatment to foes.”

When a Sufi or mystic is engrossed in the love of


God, he rises above the mundane world and
discovers the higher realities. He becomes such a
human being as has no ill-feelings for anyone. In

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Social Aspect of Islamic Mysticism

fact, he cannot afford hatred, as hatred would


nullify his very spirituality. He cannot divest
himself of feelings of love as this would amount to
divesting himself of all delicate feelings.

Islam is the answer to the demands of nature. It is in


fact a counterpart of human nature. This is why
Islam has been called a religion of nature in the
Qur’an and Hadith.

A man once came to the Prophet Muhammad and


asked him what he should do in a certain matter.
The Prophet replied, ‘Consult your conscience
(heart) about it.’ By the conscience the Prophet
meant his finer feelings. That is, what one’s
conscience tells one would likewise be what Islam
would demand of one as a matter of common sense.

What does human nature desire more than


anything? It desires, above all, peace and love.
Every human being wants to live in peace and to
receive love from the people around him. Peace and
love are the religion of human nature as well as
what Islam demands of us. The Qur’an tells us, “ ...
and God calls you to the home of peace” (10:25).

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Social Aspect of Islamic Mysticism

One of the teachings of Islam is that when two or


more people meet, they must greet one another
with the words, Assalamu-’Alaikum (Peace be upon
you). Similarly, Salat, or prayer, said five times daily
is the highest form of worship in Islam. At the close
of each prayer all worshippers have to turn their
faces to either side and utter the words Assalamu-
’Alaikum wa rahmatullah (May peace and God’s
blessing be upon you). This is like a pledge given to
people: ‘O people, you are safe from me. Your life,
your property, your honour is secure with me.’

This sums up the spirit of true religion, the goal of


which is spiritual uplift. It is the ultimate state of
this spiritual uplift which is referred to in the
Qur’an as the “serene soul” (89:27).

Thus a true and perfect man, from the Islamic point


of view, is one who has reached that level of
spiritual development where peace and peace alone
prevails. When a person has attained that peaceful
state, others will receive from him nothing less than
peace. He may be likened to a flower which can
send out only its fragrance to man, it being
impossible for it to emit an unpleasant smell.

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Social Aspect of Islamic Mysticism

Islamic mysticism elevates people. It makes them


think spiritually rather than materially. This
spiritual elevation generates tolerance. People feel
good about forgiving others. They eschew taking
revenge. They return love for hatred. This kind of
temperament is bound to establish peace and
mutual respect. In this way, Islamic mysticism, in
the practical sense, is the key to a good and peaceful
society.

Now I should like to say a few words about prayer


and meditation. Let me begin with a quotation from
the Qur’an:

“When My servants question you about Me, tell


them that I am near. I answer the prayer of the
suppliant when he calls to Me; therefore, let them
answer My call and put their trust in Me, that they
may be rightly guided (2:186).

This verse of the Qur’an tells us that, in Islam, there


is no need for any intermediary to establish contact
between God and man. At any time and place man
can contact God directly. The only condition is that
man should turn to God with sincere devotion.

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Social Aspect of Islamic Mysticism

Islam believes in a personal God. God is an alive


being, fully aware of His servants. He hears and
sees. That being so, man must call upon God in all
personal matters. Whenever he calls upon God with
a sincere heart, he will find Him close by.

Meditation in Islam aims at bringing man closer to


God. When man worships God, when he
remembers Him, when his heart is turned towards
Him with full concentration, when he makes a
request or a plea, then he establishes a rapport with
his Maker. In the words of the Hadith, at that
particular moment he comes to whisper with his
Lord. He has the tangible feeling that he is pouring
his heart out to God and that God in turn is
answering his call.

When this communion is established between God


and man, man can feel himself becoming imbued
with a special kind of peace. His eyes are moist with
tears. He starts receiving inspiration from God. It is
in moments such as these that man can rest assured
of his prayers being granted by God.

According to a hadith the Prophet Muhammad said


the highest form of worship is to pray as if you

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Social Aspect of Islamic Mysticism

were seeing God. We learn from this hadith the true


sign of a superior form of worship. The true sign is
for man to sense the presence of God during
worship, and feel that he has come close to God.
That is when he can experience the refreshing,
cooling effect of God’s love and blessings for man.
It is this feeling of closeness to God which is the
highest form of spiritual experience.

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Islam and Peace

The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

THE IMPORTANCE OF STUDYING THE


LIFE OF THE PROPHET MUHAMMAD
AND ITS APPLICATION TO OUR
LIVES

Dr. Michael H. Hart, in his now famous book, called


The Hundred – A Ranking of the Most Influential
Persons in History, has held the Prophet
Muhammad, may peace be upon him, to be the
most supremely successful man in history. But if the
Prophet occupies this top-ranking position, it is not
as a hero although he had many heroic qualities –
but as a guide to humanity. Throughout his life, not
only was he a supremely successful person himself,
but he also stood out as a superb model for others
to imitate. It is this aspect of his seerah, or
biography, which is outlined in this paper.

BEGINNING WITH THE POSSIBLE

At the time that the Prophet came to the world,


Arabia was racked by a multiplicity of problems.
The Roman and Sassanid empires had made
political inroads into Arabia; society was beset by

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

evils such as usury, adultery, excessive drinking


and senseless bloodshed; there still stood in the
Kabah no less than 360 idols.

It is significant that the first commandment in the


Qur’an was revealed to the Prophet was not about
purifying the Kabah of idols, or waging war on the
Persians and Byzantines, or punishing criminals
and wrongdoers according to the Shariah. On the
contrary, the first commandment was concerned
with reading, that is, with education. This is a clear
indication that the proper starting point for Islamic
activism must remain within the realm of the
possible. At the time of the Prophet’s advent, the
prevailing circumstances in Arabia did demand the
purification of the mosque, political stability and
the imposition of Shariah law, yet, in spite of all the
urgency for and desirability of such steps, they
were in practice, impossible to implement. On the
other hand, a beginning made on, the basis of
dawah, coupled with education, was conceivably
within reach. The Prophet, divinely inspired as he
was, made a point, therefore, of shunning the
impossible in favour of the possible, whenever he
engaged himself in Islamic activism. There is a

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

saying in English which goes: “Politics is the art of


the possible”. The way of the Prophet was also to
begin from the possible.

EASE IN DIFFICULTY

When Prophet of Islam and his early companions


began communicating the message of monotheism
in Mecca, it seemed that Meccan soil would yield
up little to Islam except problems and difficulties.
At that point in time a verse of the Qur’an was
revealed which offered consolation and guidance. It
said, “Every hardship is followed by ease. Every
hardship is followed by ease.” (94:5) It was because
the Prophet was inspired by this belief that he was
able to define and pursue a course of action which
would ensure success. This was a very important
aspect of the Prophet’s approach to any difficult
situation. The fact of his success proves, moreover,
that God never intended this world to be one of
endless difficulties – with never a solution in sight.
It was the will of the Almighty that all difficulties
should be resolvable; alongside apparent
disadvantages which were also a part of the divine
scheme. It was just a question of human beings

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

having the confidence to acknowledge this fact, and


then to seek out appropriate solutions.

One instance of ease counterbalancing difficulty


was the existence of believers alongside
unbelievers, two notable examples being Umar and
Abu Jahal, who both lived in Mecca in the early
days. Then even if it was impossible at that time to
cleanse Kabah of idols, it was still quite possible to
convince people that the worship of these false gods
was an evil. Seen in this light, the difficulties faced
by the believers in the first phase of Islam were, in
fact, challenges which awakened Muslim potential,
ultimately transforming each Muslim – in the word
of Margolith – into a hero.

This aspect of recorded life of the Prophet shows


that whenever believers find themselves in a
quandary they should feel convinced from the very
outset that, side by side with their problems,
opportunities for their resolution do exist. Instead
of lamenting over difficulties as if they were
insuperable they must set about grasping such
opportunities as will set them on the path to
progress.

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

EMIGRATION: CHANGING THE PLACE OF


ACTION

In the early days of the Prophet’s mission in Mecca


his activities aroused such antagonism that his
opponents made the ruthless decision to eliminate
him. At that juncture, the Prophet chose to avoid
confrontation by quietly leaving Mecca for Madina.
It is this journey which is known as the hijrah, or
emigration.

The Prophet’s emigration, or self-exile, was a matter


of strategy rather than an unwilling departure from
his home town. He made this move advisedly in
order to change the place of action. When he found
Mecca an unfavourable place for his activities, he
chose Madina as the new centre from which to
continue his mission.

From this the principle was established that if


believers found their environment so hostile that
any continuance of their activities could lead to
martyrdom at the hands of their enemies, it was
quite proper for them to avoid direct confrontation
and to move to a more suitable place for missionary

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

action. Such a manoeuvre guaranteed keeping their


mission alive, and also held out the possibility of
eventually bringing Mecca within the fold.

HAVING TRUST IN HUMAN NATURE

The Prophet of Islam and his companions were


repeatedly subjected to acts of antagonism by the
unbelievers. They had to listen to provocative
language, they had all kinds of obstacles placed in
their path and they were even pelted with stones.
At that time the Qur’an enjoined upon them the
return of good for evil. And then, as the Qur’an
added encouragingly, ‘you will see your direst
enemy has become your dearest friend’. (41:34)

From this injunction the important truth may be


inferred that no matter how hostile a man may
appear, he has, nevertheless, a nature which is God-
given, and truth loving. It is as if beneath the outer
surface of his antagonism there lies a hidden friend.
If one is a dayee, that is, a genuine exponent of
truth, one may feel reassured at all times that one’s
dawah, or mission, will strike a chord in the heart of
one’s listener.

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The Importance of Studying the Life of the Prophet Muhammad and its
Application to Our Lives

The surest way to uncover this favourable aspect of


an ill-disposed person is to return good behaviour
for bad behaviour. Our own continuing good
behaviour will rub off the veneer of hostility so that
the friendly inner core may stand revealed. It is a
matter of historical record that in the first phase of
Islam, tens of thousands of people entered its fold
because they were encouraged to do so by dai’s
acting on this principle. For example, there was an
idolater who, on finding the Prophet alone, drew
his sword to kill him, but he was so overawed by
the Prophet’s unflinching courage in the face of his
threat, that the sword dropped from his hand. Then
it was the Prophet’s turn to retaliate. But instead of
retaliating, the Prophet forgave him. His would-be
assailant was so highly impressed by his
extraordinary character, that he immediately
accepted Islam.

MAKING THE BEST OF ONE’S ENEMIES

After the Battle of Badr, about 70 of the enemy were


taken prisoner. All of them belonged to Mecca and
all of them were educated. The Prophet announced
that any of these war criminals who were willing to

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Application to Our Lives

teach ten children of Madina how to read and write


would be freed. Their services would be taken in
lieue of ransom money. This was the first school in
the history of Islam in which all of the students
were Muslims, and all of the teachers were from the
enemy ranks.

THE POWER OF PEACE

An important lesson to be derived from the


Prophet’s life is that the power of peace is stronger
than the power of violence. The power the Prophet
made use of more than any other in his whole life
was that of peace. For instance, when Mecca was
conquered, all his direst opponents who had
tortured him, expelled him from his home town,
launched military onslaughts against him, and
inflicted all sorts of harm on him and his
companions, were now brought before him. These
people were undeniably war criminals and as such,
could expect to be put to death by the victor, that
being the common practice at that time. Yet the
Prophet did not utter so much as a word of blame.
He simply said, “Go, you are all free.”

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This sublime gesture to men who stood on the


threshold of the grave, demonstrated the
superiority of peace over violence. The result of the
Prophet’s elevated moral behavior was their
immediate acceptance of Islam.

THE THIRD OPTION

In the last days of the Prophet, a battle called


Ghazwa Mu’tah took place between Muslims and
Romans in the region, now known as Jordan. In a
matter of days, twelve of the companions were
martyred. At that point, Khalid Ibn Walid, who had
just been appointed commander of the Muslim
army, was advised that the Romans numbered two
hundred thousand, while the Muslims numbered a
mere three thousand. Considering this huge
difference in numbers an insurmountable obstacle
to Muslim victory, he decided to withdraw his
forces from the battlefield.

When he and his men reached Madina, some of the


Madinan Muslims gave them a humiliating
reception by calling out to them as ‘O deserters!’

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The Prophet thereupon said, “They are not


deserters but–Insha Allah–action takers.”

There was a kind of flawed dichotomy in the


thinking of those Medinan Muslims. In their view,
there were but two options: one was to fight the
enemy courageously, and the other was to beat an
ignominious retreat. Since they thought that the
Muslim army should have stayed with the first
option, even if it meant that each and every one of
them was martyred in the process.

On this occasion, the Prophet of Islam pointed to


the existence of a third option. And that was to
remove themselves from the field of action to a
place where, undisturbed by war, they could build
up their strength and prepare intensively for a more
effective campaign at a later date. The return of
Khalid ibn Walid from Muta was not as such, a
retreat, but rather adherence to this third option.
History tells us, in fact, that the Muslims after 3
years of such preparation, went back under the
command of Usamah ibn Zayd to the Roman
borders and where they won a resounding victory.

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Application to Our Lives

A CHANGE IN THE FIELD OF ACTION

When the Prophet Muhammad migrated from


Mecca to Medina, the Meccan leaders, still not
content, launched an all-out offensive against him.
Several military engagements ensued without their
being a decisive victory in sight. Ultimately, the
Prophet entered into a pact with the Meccans at
Hudaybiyyah. This, in effect, was a 10-year peace
treaty which permitted the Prophet to change the
arena of action and to look forward to a long and
undisturbed period of missionary activity. Till then,
the meeting ground between Muslims and non-
Muslims had been on the battlefield. Now the area
of conflict became that of ideological debate. Very
soon after this agreement was signed, the one-time
enemies began interacting with each other on a
large scale. During this period of interaction, the
ideological superiority of the Muslims so asserted
itself that large numbers of their former enemies
began to enter the fold of Islam. In this way, the
number of Muslims continuously increased, with a
corresponding decrease in the numbers of non-
Muslims. Ultimately the Muslims came to occupy a

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Application to Our Lives

dominating position-without doing battle-solely on


the strength of their greater numbers.

The success, in this instance, of the Prophet’s


methods lends conviction to the view that if the
believers are repeatedly thwarted in bringing their
missionary struggle to fruition, it is only proper that
their efforts should be redeployed in some other
field of action where more positive results may be
expected.

THE PRINCIPLE OF GRADUALISM

According to a tradition related by Aishah, and


recorded in the writings of Bukhari, when Qur’anic
revelations began, the first verses to be
communicated were those which mentioned hell
and heaven. It was not until fifteen years later,
when people’s hearts had softened, that specific
commands to desist from adultery and drinking
were revealed in the Qur’an. Aisha makes the point
that if these commands had been revealed in the
beginning, the Arabs would have stoutly refused to
give up either adultery or drinking.

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This shows that the Islamic Shariah was built up on


the principle of gradualism. People’s hearts had
first of all to be touched, then their willingness to
conform had to become apparent, and only then
were the pronouncements of the shariah to be put
into practice. Implementing the shariah does not
mean using the whip or the gun. No good would
ever come of such an imposition particularly on an
unprepared society and would certainly not be in
keeping with the methods favoured by the Prophet.
No success can ever, in fact, be achieved by flouting
his words of wisdom.

PRAGMATISM INSTEAD OF IDEALISM

In the Prophet’s view, idealism was something to be


striven for with reference to one’s own thoughts
and conduct, but he nevertheless felt that in one’s
dealings with others one had to resort, to
pragmatism. This was an important principle
evolved by the Prophet, and his entire life serves as
an illustration of it.

There was a notable instance of his using this


approach when the Peace Treaty between the

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Muslims and the Quraysh was being drawn up.


When the Prophet dictated these words: “This is
from Muhammad, the Messenger of God,” the
Qurayshi delegate raised the objection that they did
not believe in his prophethood, and demanded that
the wording should be changed from Muhammad,
the Messenger of God, to Muhammad, the son of
Abdullah. The Prophet realized that if he insisted
upon retaining the words, ‘Messenger of God.’ the
peace treaty might never be finalized. So he had the
words ‘Messenger of God’ deleted, and in their
place was written simply ‘Muhammad, son of
Abdullah.’

The great success achieved by the Prophet in Arabia


owes much to this method of dealing with delicate
situations. There are innumerable people in this
world and everyone enjoys freedom. That is why no
great success can be achieved here without
adopting the ways of pragmatism.

The Prophet Muhammad, may peace be upon him,


was undoubtedly a highly successful man.
However, this extraordinary success was achieved
through following certain high principles. I have

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attempted to deal here briefly with only some of


these principles.

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Principles of Success–in the light of Seerah

PRINCIPLES OF SUCCESS–IN THE


LIGHT OF SEERAH

It is a well-known fact that the Prophet of Islam


(may peace be upon him) was the supremely
successful man in the entire human history. But he
was not just a hero, as Thomas Carlyle has called
him. According to the Qur’an, he was a good
example for all mankind. He has shown us the way
of achieving supreme success in this world.

By studying the life of the Prophet we can derive


those important principles which were followed by
the Prophet. In short, the Prophet of Islam was a
positive thinker in the full sense of the word. All his
activities were result-oriented. He completely
refrained from all such steps as may prove counter-
productive. He always followed positive methods
to achieve his goal.

1. FIRST PRINCIPLE: TO BEGIN FROM THE


POSSIBLE

This principle is well explained in a saying of


Aishah. She said: “Whenever the Prophet had to

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choose between two options, he always opted for


the easier choice.”(Al-Bukhari)

To choose the easiest option means to begin from


the possible, and one who begins from the possible
will surely reach his goal.

2. SECOND PRINCIPLE: TO SEE ADVANTAGE


IN DISADVANTAGE

In the early days of Mecca, there were many


problems and difficulties. At that time, a guiding
verse in the Qur’an was revealed. It said: “With
every hardship there is ease, with every hardship
there is ease.” (94:5-6).

This means that if there are some problems, there


are also opportunities at the same time. And the
way to success is to ignore the problems and avail
the opportunities.

3. THIRD PRINCIPLE: TO CHANGE THE PLACE


OF ACTION

This principle is derived from the Hijrah. Hijrah


was not just a migration from Mecca to Medina. It

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was to find a more suitable place for Islamic work,


as history proved later on.

4. FOURTH PRINCIPLE: TO MAKE A FRIEND


OUT OF AN ENEMY

The prophet of Islam was repeatedly subjected to


practices of antagonism by the unbelievers. At that
time the Qur’an enjoined upon him the return of
good for evil. And then, as the Qur’an added, “You
will see your direst enemy has become your closest
friend” (41:34).

It means that a good deed in return of a bad deed


has a conquering effect over your enemies. And the
life of the Prophet is a historical proof of this
principle.

5. FIFTH PRINCIPLE: TO TURN MINUS INTO


PLUS

After the Battle of Badr, about 70 of the unbelievers


were taken as the prisoners of war. They were
educated people. The Prophet announced that if
anyone of them would teach ten Muslim children
how to read and write he would be freed. This was

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the first school in the history of Islam in which all of


the students were Muslims, and all of the teachers
were from the enemy rank. Here I shall quote a
British orientalist who remarked about the Prophet
of Islam: He faced adversity with the determination
to wring success out of failure.

6. SIXTH PRINCIPLE: THE POWER OF PEACE


IS STRONGER THAN THE POWER OF
VIOLENCE

When Mecca was conquered, all of the Prophet’s


direst opponents were brought before him. They
were war criminals, in every sense of the word. But
the Prophet did not order to kill them. He simply
said: “Go, you are free.” The result of this kind
behaviour was miraculous. They immediately
accepted Islam.

7. SEVENTH PRINCIPLE: NOT TO BE A


DICHOTOMOUS THINKER

In the famous Ghazwa of Muta, Khalid bin Walid


decided to withdraw Muslim forces from the
battlefield because he discovered that the enemy
was unproportionately outnumbered. When they

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reached Medina, some of the Muslims received


them by the word “O Furrar” (O deserters!) The
Prophet said “No. They are Kurrar” (men of
advancement).”

Those Medinan people were thinking


dichotomously, either fighting or retreating. The
Prophet said no. There is also a third option, and
that is to avoid war and find a time to strengthen
yourself. Now history tells us that the Muslims,
after three years of preparation, advanced again
towards the Roman border and this time they won a
resounding victory.

8. EIGHTH PRINCIPLE: TO BRING THE


BATTLE IN ONE’S OWN FAVOURABLE FIELD

This principle is derived from the Ghazwa of


Hudaibiyya. At that time, the unbelievers were
determined to engage Muslims in fighting, because
obviously they were in an advantageous position.
But the Prophet, by accepting their conditions
unilaterally, entered into a pact. It was a ten-year
peace treaty. Until then, the meeting ground
between Muslims and non-Muslims had been on
the battlefield. Now the area of conflict became that

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of ideological debate. Within two years, Islam


emerged as victorious because of the simple reason
of its ideological superiority .

9. NINTH PRINCIPLE: GRADUALISM INSTEAD


OF RADICALISM

This principle is well-established by a hadith of AI


Bukhari. Aishah says that the first verses of the
Qur’an were related mostly to heaven and hell. And
then after a long time when the people’s hearts had
softened, the specific commands to desist from
adultery and drinking were revealed in the Qur’an.

This is a clear proof that for social changes, Islam


advocates the evolutionary method, rather than the
revolutionary method.

10. TENTH PRINCIPLE: TO BE PRAGMATIC IN


CONTROVERSIAL MATTERS

During the writing of Hudaibiyyah treaty, the


Prophet dictated these words: “This is from
Muhammad, the Messenger of God.” The Qurayshi
delegate raised objections over these words. The

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Prophet promptly changed the word and ordered to


write simply Muhammad, son of Abdullah.

These were the principles through which the


Prophet of Islam gained that success which has been
recognized by historians as the supreme success.

In the end, I would like to repeat those ten


principles of success:

1. To begin from the possible


2. To see advantage in disadvantage
3. To change the place of action
4. To make a friend out of an enemy
5. To turn minus into plus
6. The power of peace is stronger than the power
of violence
7. Not to be a dichotomous thinker
8. To bring the battle in one’s own favourable
field
9. Gradualism instead of radicalism
10. To be pragmatic in controversial matters

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The Policy of Peace in Islam How to attain normalcy in Jerusalem

THE POLICY OF PEACE IN ISLAM


HOW TO ATTAIN NORMALCY IN
JERUSALEM

According to the Prophet Muhammad, may peace


be upon him, a believer is one with whom one can
trust one’s life and property. That is because Islam
is a religion of peace. The Qur’an calls its way ‘the
paths of peace’ (5:16). It describes reconciliation as
the best policy, (4:128) and states quite plainly that
God abhors disturbance of the peace (2:205).

Yet, in this world, for one reason or the other, peace


remains elusive. Differences – political and
apolitical – keep on arising between individuals and
groups, Muslims and non-Muslims. Whenever
people refuse to be tolerant of these differences,
insisting that they be rooted out the moment they
arise, there is bound to be strife. Peace, as a result,
can never prevail in this world.

One recent example is the ever-recurring conflict


over Jerusalem. Jerusalem is a very ancient, historic
city with a unique value for all the millions of
people of different religious persuasions who

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believe it to be their very own Sacred Place.


Jerusalem is, indeed, a symbol and centre of
inspiration for the three great Semitic religions of
Judaism, Christianity and Islam. For Jews, it is a
living proof of their ancient grandeur, and the pivot
of their national history. For Christians, it is the
scene of their Saviour’s agony and triumph. For
Muslims, it is the first halting place on the prophet’s
mystic journey, and also the site of one of Islam’s
most sacred Shrines. Thus, for all three faiths, it is a
centre of pilgrimage, while for Muslims it is the
third holiest place of worship.

Now the question arises as to how, when it is a


place of worship for all three religions, it can be
freely accessible to all. How can the adherents of all
the three religions have the opportunity there to
satisfy their religious feelings?

Nowadays, all around us, we hear the slogan:


“Jerusalem is ours.” The raising of this slogan by
different parties clearly shows that each one desires
political supremacy for itself. All the three believe
that without political dominance over this sacred

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city, they cannot worship God in the proper sense


of the word.

If the condition for visiting this sacred place were


that only that person or group could visit it who
enjoyed political dominance there, Jerusalem would
be turned from a place of peaceful worship into a
battlefield. As political power can be wielded by
only one religious group at a time, the other two
groups, who are not in power, will constantly be in
opposition to it. In this way, a place which should
remain perfectly ‘tranquil’ will be eternally rent by
clash and confrontation. As a result, not even the
group in power will have the opportunity to
perform its religious rites in peace.

This is indeed a very practical and important


question which demands a serious rethinking. I
would like to deal here briefly with the position of
Islam in this matter.

The first indirect reference to Jerusalem appears in


the 17th surah of the Qur’an. It says: ‘Glory be to
Him who made His Servant go by night from the
Sacred Mosque to the distant Mosque, whose
precincts We have blessed” that we might show

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him some of Our Signs’ (17:1). Prior to the


emigration in early 622, the Prophet Muhammad
went on an extraordinary journey called Mi’raj
(Ascension) in the history of Islam. Through God’s
unseen arrangement, this journey took the Prophet
from Mecca to Jerusalem. There, according to the
belief of the Muslims, he performed a prayer in
congregation with all the Prophets who had been
his forerunners at the holy site of al-Masjid al-Aqsa
(al Bayt al-Maqdis).

Another reference to Jerusalem appears in one of


the sayings of the Prophet recorded in all the six
authentic books of Hadith with minor differences in
wording. According to this tradition, there are only
three mosques to which a journey may be lawfully
made for the purpose of saying one’s prayers – al-
Masjid al-Haram of Mecca, al-Masjid al-Nabi of
Medina and al-Masjid al-Aqsa of Jerusalem.
(Certain traditions use the name Masjid Ilia for the
Masjid al-Aqsa in Palestine.) Yet another tradition
tells us that there is a far greater reward for praying
in these three mosques than in any other mosque.

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We learn, however, from the Qur’an that in no part


of the world can political power be wielded
indefinitely by the same nation or group: ‘We bring
these days to men by turns’ (3:140). Given that
power changes hands from time to time between
different communities, how are believers to
worship at al-Masjid al-Aqsa? Whereas each
Muslim has a natural desire to enter this mosque
and prostrate himself before God as the Prophet
Muhammad and the other Prophets did.

According to the Qur’an, political power, by the


very law of nature, cannot forever remain with one
nation. In that case, if this act of worship is linked
with the notion that a Muslim can receive God’s
blessings only when this land is under Muslim
political rule, millions of Muslims would have had
to bury this desire in their hearts and leave this
world with this cherished desire unfulfilled, as it
happened with the former Saudi king Faisal ibn
Abdul Aziz (1906-1975). They would never have
had, the unique experience of prostrating
themselves before Almighty God at a place where
the Prophet Muhammad, along with all the
Prophets, had prostrated himself before his Lord.

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What is the solution to this problem? Its solution


lies in a practice (sunnah) of the Prophet
Muhammad: to separate the religious from the
political aspect of the matter. This would enable
men of religion to solve the problem by applying
what is called ‘practical wisdom,’ that is, to avoid
the present problems and grasp the available
opportunities. By following this process, they
would be able to fulfill their cherished religious
desire of which they have been denied
unnecessarily so far. In the process, they would be
able to avoid confrontational situations. Here are
some telling examples of this sunnah of the
Prophet.

1. The Prophet Muhammad emigrated from Mecca


to Medina in July 622. For the first year and a half in
Medina (i.e. till the end of 623) he and his
companions prayed in the direction of al-Bayt al-
Maqdis in Jerusalem. At the beginning of 624, the
faithful, were enjoined, by Qur’anic revelation, to
face in the direction of the Sacred Ka’ba at Mecca to
say their prayers (2:144).

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When this injunction regarding the Qiblah


(direction of prayer) was revealed, 360 idols were
still in position in the Ka’bah, at that time a long-
established centre of polytheism. The presence of
these idols must certainly have made Muslims feel
reluctant to face in the direction of the Ka’bah at
prayer time. How could believers in monotheism
turn their faces towards what was, in effect, a
structure strongly associated with polytheism? It is
significant that along with the change of Qiblah
came the injunction to treat this problem as a matter
requiring patience, and not to hesitate in facing the
Ka’bah: “O believers, seek assistance in prayer. God
is with those who are patient” (2:153).

As history tells us, this state of affairs continued for


six long years, till the conquest of Mecca (630) when
the Ka’bah was cleared of idols. This establishes a
very important principle of Islam which may be
termed as Al fasl bayn al-qaziyatayn, that is, the
separation of two different facets of a problem from
each other. According to this principle, the Ka’bah
and the idols were given separate consideration. By
remaining patient on the issue of the presence of the

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idols, believers were able to accept the Ka’bah as the


direction for prayer.

2. Another such example is the above mentioned


heavenly journey (Isra or Mi’raj) undertaken by the
Prophet before the emigration in 622. At that
juncture, Jerusalem was ruled by Iranians, that is to
say, by non-Muslims. The Iranian ruler, Khusroe
Parvez, attacked Jerusalem in 614, wresting it from
the Romans, who had governed it since 63 B.C. This
political dominance of the Iranian empire ended
only when the Roman Emperor Heraclius defeated
the Iranians and restored Roman rule over
Jerusalem in 629.

This means that, before his emigration, the Prophet


Muhammad entered Jerusalem on his Mi’raj
journey to say his prayer at the Masjid al-Aqsa at a
time when the city was under the rule of a non-
Muslim king. From this we derive the very
important sunnah of the Prophet that worship and
politics practically belong to separate spheres, and,
as such, should not be confused with one another.

3. The third example took place after the Hijrah in


629. At that time, Mecca was entirely under the

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domination of the idolatrous Quraysh. In spite of


that, the Prophet and his companions came to
Mecca from Medina to spend three days there to
perform Umrah (the minor pilgrimage) and the
circumambulation of the Ka’bah. This was possible
solely because the Prophet did not mix worship
with politics. If the Prophet had thought that Umra
could be performed only when Mecca came under
Muslim political rule, he would never have entered
Mecca for worship along with his companions.

In the light of this sunnah of the Prophet, the


solution to the present problem of Jerusalem lies in
separating the issue of worship from that of
political supremacy. Muslims belonging to
Palestine, or any other country, should be able to go
freely to Jerusalem in order to pray to God in the
Aqsa Mosque. Worship should be totally
disassociated from political issues.

To sum it up, the only practical solution to the


problem of Jerusalem, in present circumstances, is
to apply the above principle of Al-fasl bayn al-
qaziyatayn to this matter, that is, to keep the two
aspects of a controversial issue separate from one

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another. There is no other possible solution to the


problem of Jerusalem. We ought to keep the
political aspect apart from its religious aspect so
that no ideological barrier comes in the way of
worship by the people, and the faithful are able to
go to Jerusalem freely in order to satisfy their
religious feelings.

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Limits of Tolerance

LIMITS OF TOLERANCE

According to Voltaire, “Tolerance is a law of nature


stamped on the heart of all men.”

Nothing could be truer than this statement;


tolerance is, indeed, a permanent law of nature. But
it is not something which has to be externally
imposed, for the human desire for tolerance is
limitless. Just as truth and honesty are virtues, so is
tolerance a virtue. And just as no one ever needs to
ask for how long one should remain truthful and
honest, so does one think of tolerance as having an
eternal value. The way of tolerance should be
unquestioningly adopted at all times as possessing
superior merit.

A man who is intolerant is not a human being in the


full sense of the expression. To become enraged at
antagonism is surely a sign of weakness. Of course,
there are many who do not want to recognise the
principle of tolerance as being eternal, for, in
conditions of adversity, the temptation to retaliate
becomes too strong. The feelings of anger which
accompany negative reaction must somehow be

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Limits of Tolerance

vented, and those who think and act in this way are
keen to retain the illusion that, in hitting back, they
are not doing anything unlawful.

Such thinking is quite wrong. In reality, when a


man is enraged at anything which goes against his
will, tolerance as a priority becomes paramount.
Many men strive to become supermen. But the true
superman is one who, in really trying situations,
can demonstrate his super-tolerance. Just any act of
antagonism does not give us the licence to be
intolerant. Rather, such occasions call for greater
tolerance than in normal circumstances. In
everyday matter, where there is none of the stress
and strain of opposition, no one has difficulty in
being tolerant. It is only in extraordinary situations,
fraught with conflict, that the truly tolerant man
will prove his mettle.

On January 1st, 1995, the United Nations


proclaimed 1995 as the “Year of Tolerance,” saying
that the ability to be tolerant of the actions, beliefs
and opinions of others is a major factor in
promoting world peace. The statement issued by
the United Nations Educational, Scientific and -

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Limits of Tolerance

Cultural Organisation, (UNESCO) on this occasion,


emphasises that amidst the resurgence of ethnic
conflicts, discrimination against minorities and
xenophobia directed against refugees and asylum-
seekers, tolerance is the only way forward. It
pointed out that racism and religious fanaticism in
many countries had led to many forms of
discrimination and the intimidation of those who
held contrary views. Violence against and
intimidation of authors, journalists and others who
exercise their freedom of expression, were also on
the increase along with political movements which
seek to make particular groups responsible for
social ills such as crime and unemployment.
Intolerance is one of the greatest challenges we face
on the threshold to the 21st century, said the
UNESCO Statement. Intolerance is both an ethnic
and political problem. It is a rejection of the
differences between individuals and between
cultures. When intolerance becomes organised or
institutionalised, it destroys democratic principles
and poses a threat to world peace. (The Hindustan
Times, January I, 1995)

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This proclamation of the U.N. is most apt and


timely. The prime need of the world today is indeed
tolerance.

One of the stark realities of life is that divergence of


views does exist between man and man, and that it
impinges at all levels. Be it at the level of a family or
a society, a community or a country, differences are
bound to exist everywhere. Now the question is
how best unity can be forged or harmony brought
about in the face of human differences.

Some people hold that the removal of all differences


is the sine quanon for bringing about unity. But, this
view is untenable, for the simple reason that, it is
not practicable. You may not like the thorns which
essentially accompany roses, but it is not possible
for you to pluck out all the thorns and destroy them
completely. For, if you pluck out one, another will
grow in its place. Even if you run a bulldozer over
all rosebushes, new plants will grow in their place
bearing roses which are ineluctably accompanied by
thorns. In the present scheme of things, roses can be
had only by tolerating the existence of thorns.
Similarly, a peaceful society can be created only by

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creating and fostering the spirit of tolerance


towards diversities. In this world, unity is
achievable only by learning to unite in spite of
differences, rather than insisting on unity without
differences. For total eradication of differences is an
impossibility. The secret of attaining peace in life is
tolerance of disturbance of the peace.

There is nothing wrong in diversity of opinions. In


fact, this is a positive quality which has many
advantages. The beauty of the garden of life is
actually enhanced if the flower of unity is
accompanied by the thorn of diversity.

An advantage flowing from this attitude is that it


builds character. If you are well-mannered towards
those whose views are similar to yours, you may be
said to exhibit a fairly good character. But, if you
behave properly with those holding divergent
views from you or who criticise you, then you
deserve to be credited with having an excellent
character.

In the same way, a society whose members hold


identical views and never have any controversial
discussions, will soon find itself in the doldrums.

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The intellectual development of the members of this


society will be frozen, because personal evolution
takes place only where the interaction of divergent
thinking provides the requisite mental stimuli.

The adoption of a policy of tolerance in the midst of


controversy and in the face of opposition is not a
negative step. It is undoubtedly a positive course of
action.

Divergence of views plays an important role in the


development of the human psyche. It is only after
running the intellectual gauntlet that a developed
personality emerges. If, in a human society, this
process ceases to operate, the development of
character will come to a standstill.

Nobody in this world is perfect. If a man is


endowed with some good qualities, he may be
lacking in others. This is one of the reasons for
differences cropping up between people. But, for
life as a whole, this disparateness is actually a great
blessing: the good points of one man may
compensate for the shortcomings of another, just as
one set of talents in one man may complement a
different set in another. If people could only learn to

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tolerate others’ differences, their very forebearance


would become a great enabling factor in collective
human development.

After 1947, when the first government of


independent India was formed, two important
leaders were included in it. One was Pandit
Jawaharlal Nehru and the other was Sardar Vallabh
Bhai Patel. Pandit Nehru’s westernized ideas were
in great contrast to the orientalism of Sardar Patel.
And this caused frequent differences of opinion
between these two leaders. But this proved to be a
boon for the nation, because with Pandit Nehru’s
abilities compensating for the shortcomings of
Sardar Patel, and vice versa, the end result was one
of an efficacious complementarity. The above is a
good example of the difference between the
respective natures and opinions of individuals
essential for human development in general.

The habit of tolerance prevents a man from wasting


his time and talent on unnecessary matters. When
negatively affected by another’s unpalatable
behaviour, your mental equilibrium is upset,
whereas when emotionally untouched by such

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behaviour, your mind will fully retain its


equilibrium and, without wasting a single moment,
you will continue to carry out your duties in the
normal way. The policy of tolerance or forbearance
enhances your efficacy, while intolerant behaviour
reduces it.

Tolerance is not an act of compulsion. It is a positive


principle of life, expressing the noble side of a
man’s character. The existence of tolerant human
beings in a society is just like the blooming of
flowers in a garden.

ISLAM: A TOLERANT RELIGION

So far as Islam is concerned, it is an entirely tolerant


religion. Islam desires peace to prevail in the world.
The Qur’an calls the way of Islam ‘the paths of
Peace’ (5:16). The state of peace can never prevail in
a society if a tolerant attitude is lacking in the
people. Tolerance is the only basis for peace; in a
society where tolerance is absent, peace likewise
will be non-existent.

Peace is the religion of the universe. Peace should,


therefore, be the religion of man too, so that, in the

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words of Bible, the will of the Lord may be done on


earth as it is in heaven (Matthew 6:10).

In a similar vein, the Qur’an tells us that: “The sun


is not allowed to overtake the moon, nor does the
night outpace the day. Each in its own orbit runs”
(36:40).

When God created heaven and the earth, He so


ordered things that each part might perform its
function peacefully without clashing with any other
part. For billions of years, therefore, the entire
universe has been fulfilling its function in total
harmony with His divine plan.

The universe is following this path of peace – which


is known in science as the law of nature as it is
imposed upon it by God, whereas man has to adopt
this path of peace of his own free will. This has been
expressed in the Qur’an in these words: “Are they
seeking a religion other than God’s, when every
soul in heaven and earth has submitted to Him,
willingly or by compulsion? To Him they shall all
return” (3:83).

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Peace is no external factor to be artificially imposed


upon man. Peace is inherent in nature itself. The
system of nature set up by God already rests on the
basis of peace. If this system is not disrupted, it will
continue to stay the course set for it by the
Almighty. But the only way to keep humanity on
the path of peace is to rid it of corruption. That is
why the Qur’an enjoins: “And do not corrupt the
land after it has been set in order” (7:85).

In order to preserve the peace, established by


nature, from disruption, two important injunctions
have been laid down by Islam. One, at the
individual level, stresses the exercise of patience,
and the other, at the social level, forbids taking the
offensive.

1. Negative reaction on the part of the individual is


the greatest factor responsible for disrupting peace
in daily life. It repeatedly happens that in social life
one experiences bitterness on account of others. On
such occasions, if one reacts negatively, the matter
will escalate to the point of a head-on collision. That
is why Islam repeatedly enjoins us to tread the path

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of patience. The Qur’an says: Surely the patient will


be paid their wages in full without measure (39:10).

The reason for the rewards for patience being so


great is that patience is the key factor in
maintaining the desired system of God. In the
words of the Qur’an the patient man is the helper of
God (61:14).

2. The other injunction, designed to maintain peace


in human society, forbids the waging of an
offensive war. No one in Islam enjoys the right to
wage war against another. There are no grounds on
which this could be considered justifiable.

There is only one kind of war permitted in Islam


and that is a defensive war. If a nation, by deviating
from the principles of nature, wages war against
another nation, defence in such circumstances,
subject to certain conditions, is temporarily allowed.

To sum up, Islam is a religion of peace. The Arabic


root of Islam, ‘silm’, means peace. The Qur’an says:
‘ ... and God calls to the home of peace’ (10:25).

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Peace is basic to all religions. Let us all strive then to


establish peace in the world, for that is the bedrock
on which all human progress rests.

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Islam and Peace

Religious Harmony

RELIGIOUS HARMONY

What the world needs today – perhaps more than


anything else – is an acceptable formula for the
attainment of religious harmony. This being
currently one of the most important topics under
discussion, I shall attempt to present here, in brief,
the Islamic viewpoint.

Let us begin with a verse of the Qur’an which reads:

He that chooses a religion other than Islam, it will


not be accepted from him, and in the world to come
he will be one of the lost (3:85).

In the opinion of certain interpreters, this verse


implies that salvation according to Islam is destined
exclusively for Muslims. Islam thus appears to
uphold the superiority of the Muslim community.
But this is an out-of-context interpretation and is
certainly not correct.

Let us take another verse of the Qur’an which


serves as an explanation of the above-quoted verse.
It states that:

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Believers, Jews, Christians, and Sabeans – whoever


believes in God and the Last Day and does what is
right – shall be rewarded by their Lord; they have
nothing to fear or to regret (2:62).

This verse rules out the concept of community


superiority for any given group: even Muslims have
been bracketed here along with other religious
groups. The content of this verse makes it very clear
that salvation, by Islamic standards, depends upon
the individual’s own actions, and that it is not the
prerogative of any group. No man or woman can
earn his or her salvation by the mere fact of
associating with a particular group. Salvation will
be achievable only by a person who truly believes
in God and the world hereafter, and who has given
genuine proof; in this life of having lived a life of
right action.

Another important aspect of Islam is that it does not


advocate belief in the manyness of reality; on the
contrary, it stresses reality’s oneness. That is,
according to Islam, reality is one, not many. That is
why, in describing monotheism, the Qur’an states:

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Such is God, your rightful Lord. That which is not


true must needs be false. How then can you turn
away from Him? (10:32)

This verse makes it clear that monotheism (i.e. one


Lord being the Creator, Sustainer and object of
worship) is the only truth. All other paths lead one
away from, rather than towards the truth. The fact
that certain religious thinkers believe in the
manyness of reality is of no concern to Islam. With
oneness as its ideal, it cannot accept manyness even
as a hypothesis.

Both of the above points – (a) the oneness of


Absolute Reality, and (b) Salvation as the
prerogative of the true believer in this oneness –
form a major part of Islamic ideal. Just being born
into a certain group or community, or associating
oneself with others of similar persuasions, does not
entitle one to salvation, be one a Muslim or a non-
Muslim.

Now let us deal with the fact that; in practice,


different kinds of religious groups do exist. Then,
given the various kinds of differences separating

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them, let us consider, how to bring about harmony


between them.

One solution commonly advocated is to spread the


conviction that all religions are essentially one: that
they are simply diverse paths leading to a common
destination. Islam, however, does not accept this
view and, in any case, experience has shown that
repeated attempts to bring about harmony on this
basis have been a failure. The Emperor Akbar
attempted to achieve harmony by state enforcement
of his newly formed religion, ‘Din-e-Ilahi’; Dr.
Bhagwan Das spent the best part of his life
producing a one-thousand page book titled
Essential Unity of All Religions; Mahatma Gandhi
(1869-1948) attempted to spread this ideal at the
national level by a countrywide movement whose
slogan was ‘Ram Rahim ek hai’, meaning Ram and
Rahim were one and the same. But events have
shown us that all failed in their attempts to achieve
the goal of religious harmony.

Islam’s approach to the entire problem is much


more realistic in that it accepts ideological
differences. Once having accepted these differences,

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it then advocates the policy of tolerance and respect


for one another in everyday dealings. This is on a
parallel with the principle expressed in the English
saying, ‘Let’s agree to disagree.’

In this connection, one of the commands of the


Qur’an is that, in principle, ‘there shall be no
compulsion in religion’ (2:256). At another place it
declares that ‘you have your religion and I have
mine’ (109:6). It was as a result of this
commandment that, when the Prophet Muhammad
migrated to Medina, he issued a declaration
reaffirming his acceptance of the religion of
Muslims for the Muslims and the religion of Jews
for the Jews.’ In order to perpetuate the atmosphere
of mutual harmony, the Qur’an commands the
Muslims in their dealings with unbelievers not to
‘revile (the idols) which they invoke besides God,
lest in their ignorance they should spitefully revile
God.’

This principle formulated by Islam is best described


not as religious harmony, but as harmony among
religious people. This is a principle whose utility is
a matter of historical record. It is evident that in the

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past as well as in the present, wherever religious


harmony has existed, it has been based on unity
despite differences, rather than on unity without
differences. It is not based on agreeing to agree, but
on agreeing to disagree.

One extremely revolutionary example of this


principle is to be found in the life of the Prophet
Muhammad. It concerns the conference of three
religions which was held in the Prophet’s own
mosque in Medina. This conference: is described by
Muhammad Husain Haykal in his book, The Life of
Muhammad:

The three scriptural religions thus confronted one


another in Madinah. The delegation entered with
the Prophet into public debate and these were soon
joined by the Jews, thus resulting in a tripartite
dialogue between Judaism, Christianity and Islam.
This was a truly great congress which the city of
Yathrib had witnessed. In it, the three religions
which today dominate the world and determine its
destiny had met, and they did so for the greatest
idea and the noblest purpose.

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Although Islam believes, in the oneness of reality it


lays equal stress on the practice of tolerance in
everyday dealings, even if it means going to the
extent of permitting non-Muslims to come to an
Islamic place of worship for religious discussion,
and if it is time for their prayers letting them feel
free to perform their worship according to their
own ways in the mosque itself.

Tolerance has been the rule throughout the history


of Islam. It has, in fact, been one of the main
underlying causes of its successful dissemination.
Here I quote from the Encyclopaedia Britannica:

Islam achieved astonishing success in its first


phase. Within a century after the Prophet’s death
in a.d. 632 (the early generations of Muslims) it
had brought a large part of the globe – from Spain
across central Asia to India – under a new Arab
Muslim empire.

And this is the part which I wish particularly to


stress:

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Despite these astonishing achievements other


religious groups enjoyed full religious autonomy
(9/912).

Now the complicating factor is that when any


religion having reached this stage of antiquity has
secured a sacred place in the hearts of its believers,
it becomes impossible to bring about any changes in
it. Efforts to bring about a change can produce a
new religion, but they can never succeed in
changing the old religion. There are many examples
of such failures in the past.

A very important point from the practical point of


view is that although the necessity to bring about
harmony among the different religions is not a
newly-felt imperative, endeavours towards that end
are still only in the formative stages. If progress
towards that goal has been slow of attainment, it is
because of the established positions which ancient
religions have secured in the hearts of their
followers, simply by virtue of their antiquity.
Trying to bring about changes in these religions per
se has never brought about harmony, because
instead of old religions being brought closer

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together by this process, they have developed rather


into new religions, a process which has either left
the problem of disharmony unsolved or has further
aggravated it. There are many examples of such
abortive efforts in the past.

In view of this historical reality, it is clear that the


suggestions made by Islam as to how to produce
harmony among the different religions is the only
viable solution. Any alternative suggestion,
however attractive it might appear, would be either
impracticable or counterproductive.

Once, when discussing this point with me, a


religious scholar said, ‘We have been attempting to
bring about interreligious harmony for the last one
hundred years, but the results have been quite
dismal. It would seem that there are
insurmountable obstacles in the way.’

I replied that the goal we want to attain is certainly


a proper one; it is simply that the strategy we
employ is impracticable. Religious harmony is
without doubt a desirable objective. But it cannot be
achieved by attempting to alter people’s beliefs-a
policy advocated by more than one scholar in this

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field. The only way to tackle the problem is to


encourage people to show respect for others’ beliefs
and to be humanitarian at all times in their dealings
with adherents of other religions. It is vital to realize
that it is quite possible to inculcate this attitude
without in any way tampering with long-cherished
credos. It should never be conceded that the goal of
religious harmony is unattainable simply because
people’s beliefs differ from each other. It is certainly
a possibility provided that it is seen as a matter of
practical strategy and not as a pretext for making
ideological changes.

‘Practical strategy’ is something which people


regularly resort to in matters of their daily
existence. As such, it is a known and acceptable
method of solving the problem. Since no new
ground has to be broken, either for the religious
scholar or for the common man, it should be a very
simple matter for people to extend their everyday
activity, within their own sphere of existence, to
include an honest and sincere effort towards global
religious harmony. It is simply a question of having
the will and the foresight to do so.

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Islam and Peace

Towards a Non-Violent World

TOWARDS A NON-VIOLENT WORLD

Though the history of the non-violent movement is


a very long one, historians concede that “the most
massive and historically effective example of non-
violent activism was that of the movement
organized by Mahatma Gandhi” (13/850).

India can be justly proud that it was in this country,


under the leadership of Mahatma Gandhi, that for
the first time in human history a non-violent
movement culminated in such resounding success.

The first target for Mahatma Gandhi was to usher in


peaceful political change throughout the country.
This ambition was fulfilled in 1947. Mahatma
Gandhi’s second target was to bring about social
change on the basis of non-violence. But before he
could achieve his second target, he was tragically
removed from the scene of action.

Now our greatest need is to fulfill Mahatma


Gandhi’s mission. After political change we have to
bring about social change in our country through
Gandhi Andolan, that is, a non-violent movement.
If India could be successful on this front, it would

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undoubtedly find itself in a position to give the lead


to the entire world.

There is only one way of exploiting the non-violent


method for the reform of a society – and that is, to
bring about a change in the thinking of the
individual, who is the basic unit of society.

Someone has rightly observed that all violence is


born in the mind and that it can be ended in the
mind itself. For instance, during the Second World
War, Japan was burning to revenge itself on
America. They said that America had devastated
their town of Hiroshima, so they would devastate
America. Although Japan’s air force had been badly
hit, its army was still intact, and its officers were
bent on vengeance. At that juncture certain
intellectuals in Japan pointed out that if America
had destroyed their Hiroshima, they had already
destroyed America’s Pearl Harbour. In this way
they were on a par. The score was even.

Due to this timely guidance, the Japanese came to


rethink their position, and, abandoning the path of
confrontation with America, and opting instead for

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the path of adjustment with it; in so doing, they


were tremendously successful.

The truth is that intellectual awakening is the only


way to produce a non-violent world. This is,
without doubt, a long and laborious struggle. But
we have no other alternative. I have myself been
experimenting for the last 25 years in this field and
my experience has been successful to a satisfactory
extent.

After giving the matter a great deal of thought, I


have come to the conclusion that, in most instances,
violence is the result of misguided thinking. The
day you succeed in putting an end to such thought,
violence will of itself disappear.

Take the case, for example, of communal riots in


India. In this matter I have done considerable work
among the Muslims, having found that in most of
the cases communal riots result from this erroneous
way of thinking. I have always taken great pains to
make them understand, for example, that when the
procession are being led through the streets by
other communities, the choice before them is not, as
they imagine, either to tolerate the procession or to

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disrupt and stop it completely, but between


tolerance of the procession and communal riots.

A procession is little more than a nuisance of a


temporary nature. So one should simply bear with
it so that riots resulting in human death and
destruction do not ensue.

After December 6, 1992, surprisingly few communal


riots have taken place. The credit for this goes to
our mission. Had the people’s minds not been
prepared by our mission, terrible riots involving
great numbers of people would have ensued
subsequent to December 6.

When there is violence, at whatever level and in


whatever field, the basic question is at all events of
the individual. And an individual is always
governed by his thinking. That is why, if we have to
make a non-violent world for a peaceful society,
there is only one way, and that is by using
educative methods to convert people’s thinking
from violence to non-violence, and to enable them
to seek the solution to matters of controversy
through peaceful means. They must learn to
understand the value of tolerance and avoidance as

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opposed to intolerance and confrontation. It is from


such intellectual awareness alone that a non-violent
world and a peaceful society can be constructed.

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Islam and Peace

Co-existence of Religions in India

CO-EXISTENCE OF RELIGIONS IN
INDIA

In India, there has always been co-existence of


religions in an ideal form. With a few minor
exceptions, a number of religions, notwithstanding
their different sets of beliefs, have always flourished
here together in complete harmony. It is no
exaggeration to say that the example set by India in
this sphere is quite outstanding.

The most ancient religion of India, dating back to


prehistoric times, is Hinduism. Then, in the fifth
century BC, a new religion, Buddhism, was
founded by Gautam Budddha. During roughly the
same period a religion known as Jainism was
founded by Mahavira. Both of the latter religions
were originally separate from Hinduism, there
having been some initial rift. But, ultimately,
Buddha came to be recognized as an incarnation, or
avtar of Vishnu. Similarly, Jainism became a sect of
Hinduism. (EB 8/906).

About fifteen hundred years ago, Christians came


to India where they propagated Christianity among

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the Indian people. Later, Muslims ventured on to


Indian soil and, with their advent, Islam began to
spread here. But, leaving aside certain exceptional
incidents, no clash or confrontation took place
between Hinduism, Christianity and Islam.

The underlying reason for this is quite specific. It is


the remarkable flexibility of their beliefs and
teachings. This, indeed, is the basis for the spirit of
accommodation which has made possible the
continuing co-existence of the various religious
groups in this country.

So far as Hinduism, the religion of the majority, is


concerned, it serves as the ultimate example of
religious flexibility, with its unique concept of the
manyness of reality. Its credo amounts to saying, ‘I
am right and you are also right.’ It is, thanks to this
particular belief that Hindus have such deep respect
in their hearts for other religions. For them, all
religions are manifestations of the same Truth.

Although neither Christianity nor Islam entertain


this plural concept of Truth, they both subscribe to
another tenet which is also conducive to harmony,
namely, respect for other religions. Christianity and

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Islam both stress the need to respect other religious


groups and to show proper regard for them,
irrespective of the circumstances.

Just as religious co-existence is valued in Hinduism,


so also is it valued in Christianity and Islam. If any
differences arise, they do so as a matter of rationale,
and not of actual practice. That is, the goal of co-
existence is achieved in Hinduism through co-
recognition, while in Christianity and Islam, it is
achieved through mutual esteem.

In this way, even with conflicting sets of beliefs


(that is, the manyness of reality and the oneness of
reality) the desired goal of co-existence is a fully
established fact. The basis of this co-existence in
Hinduism is the belief in a common, underlying
Truth, while in Christianity and Islam, this goal is
achieved through tolerance. That is to say that in
one case this co-existence is found at a conceptual
level, while, in the other, it is at a practical level.
Whatever its intellectual sources may be, the end
result – coexistence – is the same.

There are many examples of this kind of practical


agreement within the fold of Hinduism itself. For

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instance, a vegetarian Hindu and a non-vegetarian


Hindu adhere to different principles, but for
practical reasons, they live happily together without
ever coming into conflict with one another.

In recent years, India has seen various clashes and


confrontations in the name of religion, and the
country’s image has apparently been affected by
these incidents. But this has been due less to the
actual points at issue than to the media’s sensational
coverage of them.

For instance, in 1985, a case was filed in the Calcutta


High Court by a Hindu, asking that a ban be
imposed on the Qur’an. This incident was given
undue emphasis in media coverage, but its outcome
only served as a further proof that religious co-
existence is to be found in India in its ideal form, for
not only was his case dismissed by the court, but his
action was condemned by all national institutions
and by the whole of the Hindu community.

Another instance of the refusal of the Hindu


community to condone a show of disrespect for
Islam was in the now infamous case of the Babari
Masjid being razed to the ground. There had been

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discord over this mosque for a long period of time


until, finally, on December 6, 1992, a group of
Hindus took it upon themselves to demolish it.

It is important to understand that this tragedy took


place because of certain misguided policies of
political leaders and not because of religious
intolerance. That is why no notable Hindu or non-
Hindu ever came forward to justify the demolition
of the Babri Masjid. And that is also why – with the
exception of the Babri Masjid – approximately
350,000 mosques in India are still intact. They are all
safe and secure, and are functioning as centres of
religious worship and practice. Another point
worth noting is that Justice P.K. Bahri has ruled in
his 340-page verdict that the demolition of the
disputed structure at Ayodhya was not pre-
planned. (The Times of India, June 9, 1993)

Here I should like to emphasize that one religion


versus another religion is quite a different matter
from one community versus another community. So
far as religion in itself is concerned, it is a fact that
religious coexistence has always been found in its
ideal form throughout the history of India.

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It is interesting to note that prior to 1947 in


undivided India, it was non-Muslims who were the
biggest publishers and distributors of Islamic
literature. It is even more interesting that in divided
India, it is still the non-Muslims who are to the fore
in this field.

There are, of course, examples of religious


intolerance, but these have always been the result of
discord between two communities rather than
between two religions. It has sometimes happened
that members of one religious community have
entered into dispute with members of another
community over matters relating to their own
individual or group interest (as opposed to religious
interests) and then used arguments garbed in
religious terminology to support their standpoint.
Similarly, members of a certain community have
been known to raise an issue publicly to serve their
own political or material ends, again in the process
using religion to further their own, individual,
selfish interests. This is not religion. It is the
exploitation of religion.

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This kind of exploitation is always against the spirit


of religion. That is why it cannot be continued
indefinitely. It remains limited in its sphere and
duration.

In modern India, slogans are shouted advocating


the establishment of the Hindu Rashtra. In a plural
society, such slogans are obviously against the spirit
of co-existence, and, as such, are considered a
danger by certain sections of the public. But I
personally do not attach any importance either to
them or to the present movement launched in the
name of establishing the Hindu Rashtra. Those who
fear for their future should take heart from the
historic outcome of Mahatma Gandhi’s pre-1947
independence movement, launched in the name of
Ram Rajya, for, after independence, the system
introduced was not that of Ram Rajya, but of
secular Rajya.

With 75 per cent of the Indian population being


either illiterate, or semi-literate, political leaders
regularly make use of religious slogans to secure
the public vote. But the roots of co-existence and
mutual tolerance are so strong, and go so deep, that

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I am fully convinced that politics of this kind will


never exert any profound or lasting effect on Indian
society. Such slogans, which are, in essence, more
political than religious, will never succeed in
disturbing the religious harmony of India.

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Creating Harmony Amidst Cultural Conflict

CREATING HARMONY AMIDST


CULTURAL CONFLICT

There is no denying the fact that cultural conflict


does exist in reality. However, this is a blessing in
disguise. Conflict between different cultures has
always existed in human history. The only thing
new about this phenomena in our times is that the
modern means of communication have greatly
accelerated the pace of this process.

The second point I should like to make is that


cultural conflict per se poses no danger. It rather
denotes a healthy process. Arnold Toynbee’s theory
that challenges act as a spur to take the nations
forward, applies to cultural conflict too. Challenges
in fact are the only ladder to the ongoing
progressive journey of human history.

In ancient time, the confrontation of Roman and


non-Roman culture resulted in the emergence of
Muslim nations, bringing the history forward.
Afterwards, Muslim and non-Muslim culture, came
into conflict resulting in the emergence of

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renaissance in Europe. History further moved


forward.

In the twentieth century European and


non-European cultures faced challenges. As a result
of which the USA emerged on the scene with the
greatest of progress ever made in history.

However this is in no way the final phase in human


history. Now the collision is taking place between
American and non-American culture which would
result in a better, more advanced culture, and it is
quite possible that this might be Indian or Asian
culture.

The actual task to be performed by India and other


under-developed countries is not to engage
themselves in protest against the so-called cultural
invasions. What is more important for us is to
devote our attention to educating our people.
Increasing the percentage of literacy among the
people amounts to making them an aware,
enlightened people. Once we have managed to
make them an enlightened people, it is quite
possible that those who are lagging behind today

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may become pioneers of a new cultural age, as has


often taken place in history.

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Solidarity and Islam

SOLIDARITY AND ISLAM

Solidarity means “unity of feeling and action


among different individuals.” Thus defined, it is a
spirit truly worth fostering and, in this, religion has
a major role to play. In fact, there can be no
solidarity without religion. Being of the view that
whenever religion is a true, living force, solidarity
will naturally ensue, I should now like to present
the Islamic viewpoint on this subject.

Religion, as summed up in Islamic teachings, is


basically a matter of loving God and wishing other
human beings well. Of the former, the Qur’an says,
“The love of God is stronger in the faithful.” (2:165)
Of the latter, the Qur’an has to say: “Those who
believe, enjoin patience and enjoin mercy.” (90:17)

This is basic to the teachings of all religions and


sums up the principal tenets of Islam. It is quite
apparent that when human relationships come
under the influence of such teachings, solidarity
will, of itself, emerge as a psychological necessity,
even amongst those who at the outset have little
sense of fellow-feelings. Despite partial differences,

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they will come closer to one another. They will


become friends.

Another important feature of Islam is that it


reminds us of the biological truth that all human
beings are God’s family. All human beings are
Adam’s progeny. This means that, in the Islamic
view, despite superficial differences, all human
beings are blood brothers. When it is the aim of
Islam to inculcate fellow-feeling among its
followers, the believer will then have nothing but
brotherly love for others. And where there is
brotherly love, mutual solidarity will, of necessity,
prevail.

My studies of Islam and other religions have made


it plain to me that the difference between one
religion and another lies in the diversity of beliefs
about the great, unseen reality. This is an important
point, but what is even more important is that, in so
far as the human codes of ethics pertaining to our
daily lives are concerned, there is no special
difference between the world’s great religions.

While the concept of God may vary from religion to


religion, there is no fundamental difference over

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issues such as justice and fair dealing, mutual


esteem and good, social relationships. This being so,
when people are sincere adherents of true religion,
the question of their coming with conflict with
others simply does not arise. Real differences
became apparent only when concepts of correct
human behaviour differ radically from person to
person. For instance, some believe in exploiting
others, while others believe in coming to the
assistance of suffering humanity.

In the face of such contradictory moral values, it is


more than likely that there will be clashes. But as I
have said earlier, no such differences in ethical
values exist between the various religions.
Differences arise in human transactions only when
no true religious spirit is present. Conversely, the
existence of true religious spirit guarantees the
absence of dissension.

To conclude, the criterion by which all men and all


things are judged in Islam is the Qur’an. This means
that Muslims are judged, and will continue to be
judged by Islam, and not vice versa. If, in a Muslim
society, there is no feeling of brotherhood for, or

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solidarity with the adherents of other faiths, this


will be a sure indication that in that society there is
a complete absence of the true spirit of Islam.

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Progress in Inter-Religious Dialogue

PROGRESS IN INTER-RELIGIOUS
DIALOGUE

Religious differences have always existed between


people. That is why interreligious dialogue has been
found in one form or the other since ancient times.
Fourteen hundred years ago the Prophet of Islam
held in Medina a three-religion conference – in
modern terminology, a trialogue – to exchange
views on religious issues.

Such attempts have repeatedly been made in


history. The circumstances that unfolded following
the Second World War led the Christian Church, in
particular, to pay great attention to this matter.
Through its continuous efforts dialogues of this
nature are regularly being held in various countries,
between Muslims and Christians in particular. I too
have had the occasion to participate in several of
these dialogues.

These efforts have borne fruit, at least partially. For


instance, it is as a result of these efforts that on the
one hand, a Church has appeared once again in Ben
Ghazi (Libya) while on the other, a mosque has

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been built in Rome for the first time in recent


history.

If the Qur’an is consulted with this point in view,


we find two main principles on which to hold
dialogues. One is derived from this verse of the
Qur’an:

Say: O People of Book, Let us come to a word


common to us and you that we will worship none
but God (3:64).

The first and foremost principle for any dialogue


held to discuss two or more religions is to strive to
find a mutual basis for peaceful co-existence.

It is a fact that finding a common ground in secular


matters is comparatively easy, for nothing is held as
sacred in secularism. On the contrary everything
acquires a sacred character in religion. That is why
it becomes the most difficult task to find a basis for
agreement in religious matters. However, despite
all difficulties, we must continue our efforts,
peacefully, irrespective of the results.

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Progress in Inter-Religious Dialogue

The second principle given by the Qur’an is purely


a matter of pragmatism. That is, matters should be
settled on practical grounds by avoiding their
theoretical aspects. This principle is derived from
this verse of the Qur’an:

To you your religion and to me mine (109:6).

This principle is generally referred to, in today’s


context as religious co-existence. This means that
whenever common grounds for agreement between
two or more parties cannot be arrived at on an
ideological basis, then the way of practical co-
existence must be adopted.

The Community of Saint Egidio provides a good


example of a continuing dialogue of this nature.
This promotes interaction on a mass scale between
adherents of different religions. In view of its
vastness it may be rightly termed a super dialogue.
The religious meet held under the auspices of the
Community of Saint Egidio on a large scale each
year makes a considerable contribution towards the
achievement of the goal targetted by inter-religious
dialogue.

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Here I would like to add another point. We should


not judge our efforts in this matter only by the
results of meetings held in the name of formally
arranged interreligious dialogue. The truth is that
“interreligious dialogue” is not now limited to
specific meetings held in the field of religion. It has
rather assumed the form of a vast historical process
– spontaneous, ongoing and perhaps never fully
recorded. Negotiation in controversial matters is in
tune with the spirit of the age. Today, it has
permeated all walks of national as well as
international life.

Modern industrial revolution and modern


communication have added such vast dimensions
to human relations that now the entire world has
been converted into a global village. People of
various persuasions are coming closer, on a
universal scale. This interaction serves as an on-
going dialogue of an informal nature. In this way
with distances narrowed, the confrontational
attitude now gives way to compromise.

Interaction in itself is an unproclaimed dialogue.


When, as a result of circumstances, interaction

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between people of different persuasions increases,


the purpose of the dialogue is served on its own.

Today, in educational institutions, offices, and


factories; in travel, on playgrounds and in national
and international activities, adherents of different
religious traditions are meeting one another on a
scale hitherto unwitnessed.

In the course of this continuous and vast


interaction, for the first time in human history,
people seem less like strangers to one another. A
great gap has been bridged. People are learning one
another’s languages. They are becoming familiar
with one another’s culture. Making concessions to
one another has become a need of the people
themselves.

These factors have brought people closer right


across the world. And it is a psychological truth that
closeness and interaction in themselves serve the
purpose of a practical dialogue. In this way, a
natural dialogue has come into existence and has
become an on-going process at all times and in all
places.

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Progress in Inter-Religious Dialogue

Probably the most signal result of this historical


process is that after a long intellectual struggle
religious intolerance has been universally rejected.
Religious intolerance has now been replaced with
complete religious freedom. Today under auspices
of the United Nations all the nations of the world
have signed the universal declaration of human
rights.

In accordance with this declaration religious


freedom has been accepted as the natural birth-right
of all human beings. As opposed to practices in
ancient times, no one now enjoys the right to
persecute anyone on the basis of religion. This is the
change which has confined the sphere of religious
difference to peaceful negotiation.

The effects of this can be seen in all walks of life,


whether religious or secular. Every one of us,
consciously or unconsciously, plays a part in
making religious co-existence a reality.

Interfaith dialogue becoming a part of the historical


process holds great promise for us, as in this case its
success is assured. This is how every great
revolution of history has got under way. Whenever

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a movement goes beyond the stage of individual or


group efforts and joins the historical process itself,
then the continuity of that movement is ensured
and ultimately nothing can stop it reaching its
destination.

In short, inter-religious dialogue had its beginnings


in individual interaction, paving the way for
discussions held in religious gatherings. Ultimately
the time came when it became a part of a world
movement. Now, if the course of events is any
indication, God willing, that day too will dawn
when the world is no more ridden with religious
disputes, and we are able to live in a peaceful and
harmonious world.

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Islam and Peace

Islam: The Ideological superpower

ISLAM: THE IDEOLOGICAL


SUPERPOWER

Muslims number more than one billion today. If


you go round the world to study the minds of
Muslims inhabiting various regions, you will
probably come to the conclusion that Muslims all
over the world share the feeling that the history of
Islam has reached an impasse. Despite enormous
sacrifices, no way out is in sight.

It is our firm belief that Islam offers guidance at all


times and in all situations. Therefore, it must
certainly be able to offer us clear guidance on the
present state of affairs. The history of Islam does
indeed provide us with two very clear examples of
bringing into play the da’wah power of Islam.

1. The first guiding example recorded in the early


period of Islamic history is that of Sulh-e-
Hudaybiyya. As we all know, the Prophet of Islam
was compelled to migrate from Mecca to Medina.
The majority of Muslims followed him.
Consequently Medina became a centre of Muslims.
However, later events took a more serious turn. The

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opponents of Islam now started armed onslaughts


against the Muslims. Yet after several full-scale
wars and many minor armed conflicts, the balance
failed to tip on any side. Apparently the history of
Islam had reached an impasse.

At this critical juncture, according to the Qur’an, the


Prophet of Islam was shown the straight path in this
matter (48:3-4). This meant creating an atmosphere
conducive to peaceful da’wah work by ceasing
armed conflicts altogether. Accordingly, the
Prophet in the 19th year of his prophethood entered
into a peace treaty with his Arab opponents. This
step put an end to the state of war. This event is
referred to in the history of Islam as Sulh-e-
Hudaybiyya. This peace treaty changed the area of
encounter between Islam and its rivals from the
battlefield to the Da’wah field.

This peaceful activism brought incredible


revolutionary results. The power of peace proved
itself far superior to the power of war. This treaty
rendered possible a widespread interaction between
Muslims and the opposing group in a normal
atmosphere. In this way, the peace treaty cleared

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the path for the direct propagation of Islam to take


place. The opponents came to accept Islam in such
great numbers, that ultimately, by numerical power
alone, Islam became the victor.

According to Imam al-Zuhari, Sulh-e-Hudaybiyya


was the greatest victory in the history of Islam.
Prior to this whenever Muslims and their rivals had
encountered one another, fighting had ensued. But
after the reconciliation, the state of war ended and
peace prevailed. Now former antagonists began
meeting one another in a normal, tension-free
atmosphere. This interaction naturally led to an
exchange of ideas. Whenever anyone heard
anything of Islam that he found appealing, he
would, without fail, enter its fold. That is why, in a
mere two years after the signing of Sulh-e-
Hudaybiyya, such a large number of people entered
the fold of Islam as had never before been
witnessed (Al-Bidayah wa al-Nihayah, vol. 4, p. 170).

This great increase in terms of numbers made Islam


a; majority religion in Arabia, which greatly
facilitated its dominance throughout the land.

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Islam: The Ideological superpower

2. The second well-known example of the caravan


of Islam having reached an impasse came about
with the emergence of the brute force of the Tartars
in the first half of the thirteenth century. Muslim
power was almost completely destroyed by it. It
seemed as though the journey of Islam had once
again reached a point from which there could be no
further advancement.

At exactly that point in time, the ideological power


of Islam made its appearance. Muslims, being in no
position to take up arms, re-channelized their
energies by silently engaging themselves in
peaceful da’wah work among the victorious
Tartars. This act of da’wah verified the dictum of
the Qur’an that, through dawah, the opponents of
Islam would become its supporters and friends
(41:34).

Historians have acknowledged this event in quite


clear terms. Philip K. Hitti, for instance, remarks, in
his famous book, The History of the Arabs:

“The religion of the Muslims had conquered where


their arms had failed” (p. 488)

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Islam: The Ideological superpower

3. Now in the twentieth century the history of Islam


appears once again to have reached an impasse.
Enormous numbers of sacrifices on our part have
yet to succeed in taking forward the caravan of
Islam.

According to al-Imam Malik, the state of affairs of


the Muslim Ummah will be reformed only by
following the same course of action as that followed
by the Muslims of the first phase in order to
ameliorate their situation. In the light of this
observation, it can be safely said that we must once
again opt for this tested method of the past. We
must take such steps as will put an end to the
hostility prevailing between Muslims and non-
Muslims. This would result in a normal situation in
which peaceful interaction between Muslims and
non-Muslims could fruitfully take place.
Hudaybiyya symbolises the greatness of the power
of peace as against the power of war. Today, once
again, we need to follow a course of action which
will create a similar set of circumstances.

As soon as this happens, the ideological power of


Islam will at once appear in its full force – which is

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undoubtedly eternally invincible. Afterwards the


virtues of Islam will begin reaching people
automatically through exchange and interaction.
Then it will also be possible to perform da’wah
work properly. Under the influence of their own
nature people will start joining the ranks of Islam.
And there is no doubt about it that the greatest
strength for any group depends upon its
manpower.

Muslims can be weakened and subjugated at any


point in time. But Islam is an ideological
superpower forever. It has the capacity to conquer
the greatest power on earth through da’wah. It is
the need of the hour to produce conditions, on a
universal scale, conducive to the dissemination of
the word of God. It is necessary to bring into play
the ideological power of Islam in order that da’wah
work may be set in motion in the full sense of the
word. And then, certainly, Islam will emerge as the
dominant and conquering force, and Muslims of the
world too will receive their place of honour and
glory along with Islam.

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Western Civilization and Islam

WESTERN CIVILIZATION AND ISLAM

According to Sahih al-Bukhari the Prophet of Islam


(may peace be upon him) once observed: God will
strengthen this religion through the wicked as well
as the good. This hadith is of great significance so
far as the art of thinking is concerned. It points to
the error of dichotomous thinking, the tendency to
see everything in terms of black and white. It
implies that while people may fall into one of two
categories – the good or the bad. They may also fall
into a third category, i.e. that of potential supporters
of Islam. That is, an individual may fall into the
category of the bad, yet still possess a third quality,
i.e., that of enjoying a position to support the
believers, in one way or another.

The outcome of the treaty of Hudaybiyya provides


a practical example of the success of broader
thinking in the early history of Islam. Apparently
the Prophet’s opponents were not pro-Islam.
Therefore, the Muslims in general, because of the
limitations in their thinking, mistakenly categorised
them as enemies of Islam. But thanks to his divine
wisdom, the Prophet did not fall into the error of

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regarding them as such. For he knew that a third


possibility also existed. It was the latent potential of
Da’wah. Therefore, the Prophet decided to open a
door which had been closed to Da’wah by entering
into a peace treaty with his opponents.
Consequently, the possibilities of da’wah activism
began taking shape and within a short period of
two years the entire history of Islam was
transformed.

To my way of thinking, the case of Western


Civilization and Islam exactly parallels that of the
Hudaybiyya situation in modern times. Muslims
have once again fallen prey to limitations of
dichotomous thinking in these matters. Since
western civilization does not appear to them to be
friendly to Islam, they tend to regard it as an enemy
of Islam. Matters have so escalated that a section of
Islamic thinkers have even taken to calling western
civilization a manifestation of Dajjal.

If we could extricate ourselves from this rigid


pattern of thought we would find that western
civilization, was neither friendly nor hostile to

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Islam, but rather – in the words of hadith – a


potential supporter of Islam.

Today, we are once again in need of divine wisdom


adopted on the eve of Hudaybiyya. If we could but
think in the same way as the Prophet did on that
occasion, history would certainly repeat itself. Out
of unfavourable circumstances, favourable
possibilities would emerge, and by being able to
exploit these possibilities, we would be able to build
a new history of Islam.

Led by their political and economic interests, the


upholders of western civilization follow many
policies which are detrimental to the collective good
of Muslims. This is an indisputable fact. In reality
this has nothing to do with any enmity towards
Islam. It is simply due to the imperatives of
economic competition. The affairs of this world
being based on the principle of competition, such
events have always taken place and will continue to
do so in the near and distant future. So what we
must do is accept these things as a part of nature
and turn our full attention to seeking out alternative

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Western Civilization and Islam

possibilities in order to exploit them for our own


purposes.

Such possibilities do exist for us in spite of all the


apparently adverse circumstances in which we
strive to perpetuate our Islamic heritage.

The hadith which mentions Dajjal appearing close


to the time of Doomsday is doubtless correct, but
certainly it does not apply to modern western
civilization.

There is another hadith which would more correctly


apply to the case of western civilization. In this the
Prophet has made the prediction that close on
Doomsday the message of Islam will enter every
hut or mansion. (Musnad Ahmad)

The truth is that western civilization has emerged as


a supporting factor in the divine scheme of Idkhal-
e-Kalimah (the communication of the word of God
to all human beings). The hadith pertaining to
Dajjal has thus no direct bearing whatsoever on
western civilization.

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For this prediction to be fulfilled many contributory


factors were required – factors which had never
hitherto existed. It is western civilization alone
which has provided for the first time in human
history all those means and resources which were
necessary for the realization of this process of
Idkhal-e-kalimah (global communication of the
divine message).

In this way, according to the words of hadith, the


case of Western civilization is one neither of
friendliness nor of hostility. It falls rather into a
third category – that of supportiveness.

Here I would like to mention in brief a few


examples of this supportive nature to serve as a
practical explanation of this matter.

1. The first and foremost requirement for the


performance of the mission of Idkhal-e-kalimah
is the provision of a system of global
communication. It is an acknowledged fact that
the cultural revolution of the west is the first
event in human history to have placed at our
disposal such a worldwide system of

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communication – a prerequisite for the


realization of Islamic goals.

2. The second requirement essential to facilitating


this task was complete religious freedom. In the
absence of religious freedom, successful
communication of the desired nature had never
been possible. Now western civilization has
brought into being an era in which for the first
time in human history freedom of religion has
come to be accepted as a sacred human right.
This is one of its greatest gifts to humanity.

3. In order to spread the word of God on a


universal scale, an unlimited amount of wealth
was required. It is through western civilization
that the Muslim nations have been able, albeit
indirectly, to secure this wealth. For it was
people from the West who first discovered the
wealth of petrol abounding in Muslim countries.
It was again these very people who, by ushering
in the modern machine age, gave petrol the
status of a precious commodity. This wealth thus
acquired has enabled the Muslims of today to

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spread their campaign throughout the entire


world, regardless of the cost.

4. Another very important supporting factor


pertains to the principle of free enquiry
developed by the west. This principle of free
enquiry was extended by them even to religion.
Sacred texts for the first time in human history
were scrutinized in the light of the ‘higher
criticism’ as a result of which all religious
scriptures, with the exception of the Qur’an, lost
their claim to historicality. The Qur’an then stood
quite alone as a historically established scripture.
In this way, the intellectual revolution brought
about by western civilization gave Islam a
monopoly – as the only authentic representative
of Religion.

5. Then again it was this Western Civilization


which, by scientifically unraveling nature’s
secrets, testified to the veracity of the Qur’an.
Hence the credit for offering a scientific
explanation of the following verse must go to
western civilization.

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“We will show them our signs in the universe, and


in their ownselves, until it becomes manifest to
them that this is the truth (41:53).

It is thanks to the bearers of western civilization that


a great number of new facts concerning the world
of nature have been discovered. These facts serve to
prove the authenticity of Islam on scientific bases.

For the reasons mentioned above, I am certain that


western civilization cannot be regarded as a
manifestation of Dajjal, as is claimed by extremists.
On the contrary, in terms of its unlimited
possibilities, it offers a God-sent support for Islam.

It has produced all the means and resources


essential to the successful carrying out of Islamic
da’wah, all over the world. This mission can be
properly performed only by exploiting all the
possibilities offered by modern times.

This process has already been set in motion. Today


hundreds and thousands of people are accepting
Islam each day, having found it to be a religion in
perfect harmony with nature.

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After the peace settlement at Hudaybiyya the


chapter Al-Fath was revealed in which it was said:
“that it may be a sign for the believers, and that He
may guide you to a straight path” (48:20).

That is to say, the symbolism of this event should


prevent believers from falling a prey to the
narrowness of dichotomous thinking in such
matters. Rather they must strive to find a third
option. This is the Hudaybiyya principle which
should be adopted in our relations vis-à-vis western
civilization. Only then will God’s good tidings of
granting a clear victory become a reality.

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Da’wah Explosion

DA’WAH EXPLOSION

The battle of Cesmi is a significant event in the


history of the Turkish caliphate. In this battle,
fought in July 1770, the Ottoman naval
establishment was destroyed by a Russian fleet at
the harbour of Cesmi on the Aegean sea. (13/784)

A few years later, in May 1799, the British forces


defeated and killed the Muslim ruler Tipu Sultan of
South India. This was the beginning of the end.
Subsequently, the European Christian nations
conquered, directly or indirectly, all of the Muslim
countries one after the other, thus establishing their
own political supremacy.

Now, at this stage, the entire Muslim world


reverberated with the call of jihad which was
considered to be the only solution to its problems. It
was felt that it was only by following this path that
Muslims could regain their lost political power and
glory. Therefore, the process of jihad (in the sense of
militancy) was set in motion everywhere. It was a
kind of explosion, the impact of which was felt all
over the Muslim world. This militant jihad is still

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Da’wah Explosion

being pursued in different regions in one form or


the other.

Now in the last quarter of the 20th century another


revolution has occurred, but on a vaster scale. Over
the last few years there has been a rapid spread of
Dawah work. In any town or country, wherever
you go you will witness Dawah activity. Its increase
has been so great that it would not be an
exaggeration to call it a Dawah explosion.

Now let us compare the dawah of the last twenty


years to the jihad of 200 years. You will find a
significant difference between the two so far as the
result is concerned. During this prolonged and all-
out war Muslims unilaterally brought down
destruction upon themselves. Even after political
defeat Muslims had had great resources at their
disposal. But now they have lost all these in the
process of continuing militancy.

On the other hand, Muslims have lost nothing in


Dawah work. In fact, there have been positive
gains, for every day and everywhere people are
leaving their flawed, imperfectly preserved
religions to enter the fold of Islam, which has been

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preserved in its pristine form. This is plain for all to


see. A glance at the journal Al-Alamul Islami issued
from Mecca, will suffice to prove this statement.

This Dawah explosion has been so sudden that it


seems as though set in motion by God Himself. This
is an all-encompassing movement in which both
sincere as well insincere people are taking part.
Even non-Muslims are playing their part in carrying
this mission forward at a great speed. Both Muslims
as well as non-Muslims are publishing Islamic
literature on a large scale, and Islamic conferences
are being held by non-Muslims as well as by
Muslims. Big institutions are being established for
this purpose. This is a historical process in which
even anti-Islamic elements such as Salman Rushdie
have also had a hand. It is because this age is
marked by the spirit of enquiry. This is why, when
the opponents of Islam publish a book against
Islam, they inadvertently awaken the desire in
millions of people to make a thorough study of the
subject.

The truth is that the Dawah explosion is no simple


matter. It is a historical process which started at the

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proper time, as predicted by the Prophet, so that


with the approach of Doomsday, the message of
Islam would be brought by God to every home. It
seems quite obvious that this process has been set in
motion according to the prediction.

First of all, propitious circumstances have been


produced towards this end. For instance, modern
communications; the urge to study different
religions; freedom of religious expression;
commercial value in religion etc. By creating such a
variety of favourable conditions, God has Himself
arranged for the successful outcome of Dawah
work.

This is a historical process which will keep


advancing on its own. It will be our great good
fortune to become a conscious part of it thus
securing for ourselves the blessings of God. While
others are working for it under the pressure of
historical process, we must perform this noble task
by our own conscious decision.

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ISLAM IN 21ST CENTURY

Today man is in search of a new ideology. Those


who can offer this new ideology to the modern man
will be the leader of the 21st century. F.H. Bradley
has termed this new ideology as ‘New Religion.’ By
this New Religion he actually meant unaltered
version of revealed religion. But probably the
concept of unaltered and altered was not known to
Bradley, otherwise he would have used the term
unaltered religion in place of ‘New Religion.’

As a matter of fact, the search of modern man is


nothing but a quest of Islam. It is a religion based
on the law of nature. It is free from any sort of
alteration as such it is the exponent of complete
truth. Those who are not acquainted with this, call
the feeling of their quest as ‘New Outlook,’ ‘New
Religion,’ ‘New Order,’ ‘New Revolution’ etc. etc.

Reaching at the end of 20th century, man is


confronted with a void – a void of thought. He is
disillusioned with his previous ideological base. He
is in search of a new and firm intellectual base to

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rely upon. I would like to take the case of Japan to


explain my point.

EXPERIENCE OF JAPAN

The present royal family of Japan has been the ruler


of Japan for the last 15 centuries. Japanese used to
address their king a Kami – god. The king was
supposed to have the godly attributes. But after the
Second World War the Japanese have come to
regard their king as just a Hito – a human being.
This change has been like an eruption of a volcano
on their intellectual level.

The Japanese had believed for 1500 years that their


king, endowed with divine powers, was invincible
and able to protect them from all aggressions.
However, during the Second World War when
America devastated Hiroshima and Nagasaki by
dropping two atom bombs, Japan’s military power
was shattered. It was the first defeat of Japan in the
long span of 15 centuries. The king of Japan, Hiro
Hito, announced on the radio on 15th August, 1945
that Japan had been defeated and was surrendering
before the USA. This was an extremely shocking
declaration for the Japanese people. Their godly

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king was accepting defeat. It was hard for them to


believe. But the truth dawned upon them and they
realized that their king too was a human being and
not the incarnation of god.

This incident proved to be more devastating than


the scars of atom bombs on Japan. The bombs had
destroyed two of its cities temporarily but the crack
in the faith eternally changed the whole inner
personality of Japanese. The new generation of
Japan is suffering from acute frustration. It has
spiritually lost its source of confidence. The
Japanese are in search of a new god today and this
search is their most important issue at hand.

This state of affair, more or less, is being faced by


other peoples all over the world. Everyone has lost
his traditional god and everyone, consciously or
unconsciously, is looking out to find a new god to
substitute this void.

This is not a chance happening but a real one. It is


so because religion is not an externally imposed
thing. Religion is the inner urge of a human being
and so imbued in his nature that it cannot be
separated from his personality. Research in the field

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of psychology and anthropology has proved it with


finality that man cannot live without god and
religion. (Encyclopaedia Britannica, 1984, vol. 15, p.
628) Edmund Burke confirms the same fact when he
says: “Man is by his constitution a religious
animal.” This is the reason why man’s inner self is
searching for the true and real god who can quench
the thirst of his haunting soul.

SEARCH OF ONE GOD

Except for the believers in Islam, the majority of


other communities have, in some or the other ways,
been involved in polytheism. Zoroastrians believe
in two gods. Christianity has the concept of Trinity.
There are nearly 330 million gods and deities in
Hinduism.

The theory of polytheism inherited by most of the


communities has placed them in an awkward
position of contradictions. The universe according
to modern science, has complete harmony. It
functions like a huge machine moving with
precision and unison. The concept of one, the
supreme God, therefore, is the only befitting
concept for this universe. This state of affairs has

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made the theory of polytheism doubtful for the


modem man.

The latest and decisive blow to polytheism came


from what is called Superstring Theory. Prior to it,
scientists conventionally believed that there were
four natural forces working in the universe, that is
Gravity, Electromagnetic force, Week neuclear force
and Strong Neuclear force. However, keeping in
view the unified system and order of the universe,
the belief of four forces working behind them
always urged the scientists like Einstein and others
to think that this number must be brought to one.
Now, a team of American scientists, after an
exhaustive research, has arrived at the conclusion
that there is only one force which controls the
whole universe. This singular force is named
Superstring. Anyone interested in further details of
the Superstring theory may refer to the following
books published in the US:

1. Beyond Einstein: The Cosmic Quest for the


Theory of the Universe.

2. Nuclear Power-Both Sides by Jennifer Trainer


and Michio Kaku.

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The latest scientific revelation has brought the


whole human race to the doorstep of the faith of
one God or tawhid. The time has come when the
idea of one God should be presented to the people
of the world who would accept it as the call of their
own souls and step into the fold of eternal Truth.

RESULT OF FREE INQUIRY

In ancient times religion was an object of reverence


and considered to be above any test or argument.
But the modern scientific age has given topmost
importance to inquiry and reasoning. Today people
feel that any notion can be accepted only after it is
tested and viewed through a free inquiry.

Modern man has applied this method to both non--


religious subjects as well as religious subjects.
Religious books and their teachings have been
subjected to tests of free inquiry which proved with
finality that except for Islam all other religions were
not reliable. Their credibility became doubtful from
the scientific and historical point of view. Let us
take an example to clarify this point.

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Christianity is based on the concept of Trinity. Ask


any Christian theologian and he would say, “The
nature of God is trinity.” He interprets the Trinity as
something which is, “three in one, and one in
three.”

Now, a modern man who wants to understand


everything with reasoning, would naturally ask as
to how one plus one plus one can be equal to one.
The Christian theologian would first try to convince
him through complex and unintelligible
explanations. But when the rational mind refuses to
accept them, he will simply terminate the
discussion by declaring that these are the things we
cannot understand.

This ambiguity and escapism does not convince a


reasoning mind. When one studies the universe
objectively he finds it moulded in a mathematical
frame. This is why a scientist has said that the
Creator of the universe must be possession of a
highly mathematical brain. But the way Christianity
explains the attributes of this Creator is totally un-
mathematical and irrational.

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Again, this situation has led a major part of human


community to a crossroad. The intense urge of the
inner self of man commands him to find the Creator
of the universe so that he may surrender himself
before Him and worship Him as God. But most of
the religions in vogue offer him a god which neither
satisfies man’s soul nor convinces his scientific and
rational mind.

And thus once again we find that the modern


revolution in thought and outlook has brought the
contemporary human society in close proximity to
Islam. The time demands that true concept of
tawhid, one-ness of God, is presented before the
people who will find this concept in complete
harmony with the law of nature and the reasoning
of science.

CONTRADICTION IN RELIGIONS

Almost everyday we come across such news that


someone got frustrated with his inherited religion
and embraced Islam. For example the weekly al-
Dawah (Riyadh) of 17th August, 1989 has published
a news item on page 41 which tells us about the
acceptance of Islam by a Christian priest of

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Kinshasa, the capital of Zire. His name was Moya


Wamoya and he was called Holy John 23. After
accepting Islam this gentleman has changed his
name as Usman Wamoya. When asked about the
cause of renouncing Christianity, Mr. Wamoya said
that he was disillusioned with the factual
contradictions recorded in the New Testament. For
instance, these books refer to Christ as an ordinary
human being at one place and as the divine son of
God at the other.

When a person studies the Bible he observes an


ancestral lineage of Christ. The book of Matthew
records him as the son of David. But when the
reader approaches the book of Mark, Christ
becomes Son of God. Thus the same personality has
different identities. He is son of a man at one stage
and Son of God at the other.

The Bible is full of such discrepancies which compel


its reader to think that if it is the book of God, it
must have been subjected to human interference
and alterations. Probably the present Bible is a
drastically changed version of its original form.

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There is no question of so much and so obvious


contradictions existing in a divine Book.

The case of the Bible has adversely affected the


psyche of modern man. He has become indifferent
towards all religious books. Nevertheless, his soul
and nature craves for religion. Religion is the only
solace for man’s inner self and his external life. He
is disgusted and rebellious towards interpolated
religions. But his whole existence is crying for the
true and unadulterated religion of God. At this
juncture, if he is exposed to Islam he will accept it as
avidly as someone dying of thirst will accept a jug
of water.

FAILURE OF MATERIALISTIC RELIGION

As stated earlier, the notion of treating religion as a


sanctified subject does not exist anymore. Today it
is as exposed to enquiry and evaluation as any
other subject. For unbiased study and analysis of
religion, certain new approaches have come into
effect such as Higher Criticism, Textual Criticism,
Historical Criticism etc. This investigative attitude
applied to religion led to the studies which revealed

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the fact that no religion, except Islam, is reliable in


its present form.

Subsequently a new ‘religion’ emerged in the guise


of materialism. Its philosophy was that every thing
that really exists is material in nature. This breeded
the outlook of achieving maximum materialistic
gains in practical life. It propagated the theory that
materialistic acquisitions were the only source of
man’s happiness.

But this ideology failed both at the level of thought


and practice. At the level of thought this failure is
reflected in the limitations of science. Extensive
researches and studies were carried out in various
fields of science with the hope of discovering the
ultimate realities. But these proved to be hopeless
endeavours. The instrumentalities of science were
miserably ineffective and inadequate to unveil the
ultimate reality of existence. Sir James Jeans
endorses this view in the following words:

Physical science sets out to study a world of matter


and radiation and finds that it cannot describe or
picture the nature of either, even to itself. Photons,
electrons and protons have been found as

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meaningless to the physicist as x, y, z are to a child


on its first day of learning algebra. The most we
hope for at the moment is to discover ways of
manipulating x, y, z without knowing what they
are. (Sir James Jeans, The New Background of
Science)

The advancements in science have only intensified


our realization of ignorance. The more we know,
the more we are aware of our ignorance. Einstein
terms this situation as “extracting an
incomprehensible from another incomprehensible.”

Similar failure of materialism has also been


experienced in practical life. Today’s world
provided man opportunities to earn more and
more, which he exploited to the maximum. But the
huge accumulation of wealth and means of comfort
ultimately filled his life with nothing but boredom.
In spite of all materialistic resources, man could not
find real peace and satisfaction.

When scientific and technological advancements


made all the luxuries of the world within easy reach
of man, he thought there was no need of any
paradise in the life hereafter. He forgot that his

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ambitions of this life could not escape the


inevitability of limitations and disadvantages.
Amidst the glittering heap of wealth, the happiness
remained a mirage for him.

A glimpse of this tragedy of the modern age can be


had from Vance Packer’s 358-page book, The Ultra
Rich published from New York in 1989. The book
contains real life portrayals of thirty super rich
Americans, each one worth 425 million dollars or
more. The author interviewed them personally and
observed that all of them, without exception, were
suffering from discontentment. Their palatial
mansions have so vast lawns that a 707 Boeing
plane can easily land there. But all this material
abundance is like a verdant cage” according to one
of these ultra rich people. Another one feels
disgusted of his wealth and says, “I don’t know
what the hell to do with it!”

Such experiences of “materialistic religion” have


made the modern man doubtful towards
materialism. This ‘new religion’ could neither
respond to his intellectual queries nor provide
peace and contentment which he instinctively

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desires in practical life. Like interpolated religions,


the materialistic religion has also disappointed him.
He deserves and needs to be guided to the
reassuring solace of the true religion of God.

RELIGION OF BROTHERHOOD AND


EQUALITY

Discrimination of inequality between man and man


is continuing since time immemorial. In the past, it
was due to influence of superstition. People had
various superstitious beliefs which justified the
theory of inequality and division. They believed
that white races were created with superior
elements, while the blacks with inferior ones. Hence
the notion of superior and inferior races was
considered natural and justified.

The modern age has, however, proved this concept


to be totally baseless. Inquiry and analysis of facts
revealed that beliefs of racial inequality were
imaginary and mythical. Several books have been
written on the subject with scientific reasonings. The
Race Question in Modern Science, by J. Comas (1956)
is one of the important books in this regard.

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At present man finds himself standing on a


bisecting road. On one side he faces his inherited
conventional religion which still preaches
inequality among humanity. On the other side he
finds his scientific knowledge which rejects the
theory of racial discrimination as sheer absurdity.
The modern man realizes that he cannot shape his
life on scientific basis if he continues to believe in
his inherited religion.

Islam is the only solution to this problem. Being a


religion free from any adulteration, its teachings are
most accurate, authentic and perfect. Islamic
principles and thoughts are not only in harmony
with scientific facts but it is the only religion that
carries a brilliant tradition of equality and
brotherhood among all human beings. H.G. Wells
has accepted that Islam did not merely preach
justice and equality but implemented it in practical
life in an exceptional manner. He has explained it in
the following words:

They (Muslims) created a society more free from


widespread cruelty and social oppression than any

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society had ever been in the world before. (H.G.


Wells, The Outline of History, p. 325)

Well known Hindu reformer Swami Vivekananda


has acknowledged the practice of equality and
indiscrimination in Islam in the following words:

My experience is that if ever any religion


approached to this equality in an appreciable
manner, it is Islam and Islam alone. (Swami
Vivekananda, Letters of Vivekanananda, p. 379)

This practical side of Islam has made this religion


an exclusive bearer of truth and justice. Throughout
the annals of known world history, one finds Islam
as the only religion that can help in building a
society based on the practised principles of
brotherhood, equality and justice. The Declaration
of Human Rights” of the UNO, in its present form,
is a mere utopia of words. There is no precedent of
practicality behind this flowery declaration. The
teachings of Islam, one the other hand, have the
well-known exemplary tradition as to how the
ideals can actually be realized in real life.

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These are but a few from among the numerous


aspects which I have attempted to present before
you to show the opportunities for the call and
invitation to Islam. The revolutionary changes in
the thought and outlook of contemporary society
have brought man very close to Islam. Like the
instinctive pursuit of some upright persons called
Hunafa of the era of ignorance before Islam, the
whole of humanity has become a compulsive seeker
of Islam today.

This situation has opened up the doors of


tremendous new opportunities for da’wah – call
and invitation to Islam. If these opportunities are
availed properly, there is no doubt that the 21st
century would be the century of Islam.

PASSION FOR DA’WAH

I wish to conclude by mentioning an interesting


incident which serves as a booster for da’wah
activities. It concerns physicist Murray Cell-Mann
of the US who won the Physics Nobel Prize in 1969.
He was acknowledged for his contribution in
bringing order to man’s knowledge of the
seemingly chaotic profusion of subatomic particles.

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When Mr. Gell-Mann made his prize-winning


discovery in the field of physics, he was overcome
with the irresistible desire to make others aware of
its facts. He innovated a scheme for this purpose. In
the American city of Auspen he arranged a cabaret
show and invited the educated people. The show
started and gradually reached its peak. Then
suddenly some strange thing happened. In the
words of the reporter, “Near the end of the show,
physicist Murray Gell-Mann jumped up from the
audience, dashed to the stage and exclaimed, “Stop
everything! I have to explain to you the theory of
the Universe. I understood how everything works.”

After the discovery of a truth, one cannot help but


announce it to the world. Like a bursting force it
must come out of his existence and deluge the
surroundings. Discovery makes a man a da’i – the
caller of Truth. The case of Islamic da’wah is the
same. If we could truly and sincerely realize the fact
that tremendous opportunities are lying around us
for spreading the message of Islam in the world, our
body and soul would become restless to let this
message be out. With even sharper intensity, we
would behave like Murray Gell-Mann. We would

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dash before the people and proclaim, “stop


everything and listen! We have the most important,
the most momentous message for you. You acutely
need it. Your life in this world and the life hereafter
will be dismal without knowing this reality, and the
reality is Islam, the true religion of soul.”

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AMBASSADORS OF ISLAM

Umm Haram bint Milhan, a Sahabiya, (a


companion of the Prophet) was married to Ubadah
ibn as-Samit Ansari. Along with her husband she
undertook several trips to foreign countries. Now
her grave is in Cyprus, and is called the grave of the
pious woman (Hayat As-Sahaba 1/592). The grave of
Khalid ibn al-Walid, who was born in Mecca, is in
Hims (Syria).

The same is the case with the majority of the


Companions of the Prophet. At the time of the
Prophet’s demise, his companions numbered more
than one lakh. However it is worth noting that if
you go to Mecca and Medina you will find only a
small number of graves there. The reason for this is
that these companions left Arabia and spread to
various countries far and beyond its borders. The
majority of them breathed their last in various
Asian and African countries, where their graves still
exist.

Why did this happen? It was because during his last


days the Prophet gathered his companions together

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in the mosque in Medina and addressed them in


these words: God has sent me as His messenger for
the entire world. So you do not differ with one
another. And spread in the land and communicate
my message to people inhabiting other places
besides Arabia. (Seer at Ibn Hisham 4/279).

It was this injunction of the Prophet that led to the


Sahaba (companions of the Prophet) settling in
foreign lands. In those countries they either did
business or earned their living by hard work, all the
while communicating to their non-Muslim
compatriots the message of monotheism which they
had received from the Prophet. Everyone of them
thus became a virtual ambassador of Islam. This
resulted in Islam spreading across the globe. Its
evidence can still be seen in the inhabited world of
that time.

I feel history is repeating itself in modern times.


New circumstances, produced in the wake of
industrial revolution, have resulted in Muslims
leaving their homelands to spread all over the
world. Today, whichever part of the globe you visit,
you will find Muslims there. Mosques and Islamic

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institutions have come up everywhere. Muslims


have settled in these countries either for work or for
business. However, in respect of their religion, their
actual position is that of Islam’s representatives. It is
as if each one of them is an ambassador of God.
Now the need of the hour is to awaken the
missionary spirit in these Muslims settled in foreign
lands, so that they may effectively communicate the
message of Islam – a task of universal magnitude
made incumbent upon them by their new sets of
circumstances.

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ASIAN MUSLIMS AND MODERN


CHALLENGES

Asian Muslims have been faced with problems on


diverse fronts for more than a hundred years and
have been struggling to meet the challenges since
the second half of the 19th century. The Muslim
leaders of those times were of the view that the
actual cause of all their problems was the political
domination of the western nations, and that their
problems could be solved only by bringing to an
end – that political domination.

This goal was fully achieved after the Second World


War, when all Muslim countries became free from
foreign rule. However, their problems, far from
being solved have persisted till today with
undiminished intensity.

What is the reason for this? The reason is traceable


to the fact that western dominance was, in fact, the
result of modern industrial civilization. Since the
western nations continued to grow as industrial
powers, even after losing their political power, their
domination continued, the only difference being

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that where their domination had earlier been a


direct one, it now became indirect.

Given the negative results of their struggles, certain


Muslim intellectuals have attributed their failure to
solve their problems to their industrial
backwardness. They hold that only by the
acquisition of industrial power similar to that of the
developed nations can their destiny be changed.

This, however, is not the solution to our problems.


Time does not standstill. New developments are
constantly taking place. This means that, even if, by
a supreme effort, we managed to enter the
industrial age, by the time we did so, the western
nations, in the words of Elvin Toffler, would have
entered the ‘super industrial age.’ In this way we
would continue to lag behind, and our actual
problems would continue to remain unsolved.

The kind of problems and challenges Muslims are


faced with today, at political, economic and cultural
levels, is in no way a new state of affairs never
before encountered.

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In their long history the Muslims have repeatedly


experienced such situations in various forms.
History shows, moreover, that the Muslim Ummah
has always emerged far more powerful and
consolidated after passing through the dangers and
challenges of the various phases of their history.

Now, what we must grasp is how such problems


and challenges were formerly faced by the Ummah.
The sole answer offered by history is that on each
occasion of adversity success was achieved through
the da’wah power of Islam.

The Mongols, barbarous and bloody in their


methods of warfare, succeeded in inflicting
extraordinary harm on Muslims in the middle of the
thirteenth century. They appeared invincible. But
then, miraculously, the daw’ah power of Islam
emerged and the Mongols were conquered.
Referring to this event, an orientalist observes: ‘The
religion of the Muslims had conquered where their
arms had failed.’

Muslims must rise today with the help of this


da’wah power of Islam. If they were to perform
their da’wah work properly, their condition would

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certainly change for the better. They would


themselves benefit as has been expressed in the
Qur’an in these words: Good and evil deeds are not
alike. Requite evil with good, and he, between
whom and you is enmity, will become your dearest
friend (4:34).

The opportunities to revive this da’wah process of


Islam have increased to an extraordinary degree.
The scientific study of religions has proved that all
other religions besides Islam have lost their
credibility. No other religion is historically credible.
Whereas in every scientific analysis Islam has
proved to be authentic. In this way Islam is in a
position to gain an unopposed victory.

So far as human ‘isms’ are concerned, they have all


been failures, the most obvious example being the
collapse of the communist empire. While it was still
in existence, the world was under the
misapprehension that it possessed an ideology. But
this false conviction gave way when the communist
empire fell apart in 1991. Now, all over the world
there is an ideological vacuum. And it is the kind of
vacuum which can be filled only by Islam. Now the

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time has finally come for Muslims to rise with the


power of Islamic da’wah to build a new history for
Islam through an ideological conquest of the
nations.

What we have to do now is repeat that experience


of our history which has unfailingly proved its
success at all times. That is, we must avail of the
da’wah power of Islam in order to counter the
challenges and problems we are faced with. In their
long history Muslims have always gained success
through da’wah power and today, too, by putting it
to good use, they can certainly emerge victorious.

The secret of da’wah power conquering all in its


path lies in its emphasis on profitability. God’s law
for this world is that what is useful for people gains
stability and acceptability among the people. Islam,
of all religions, is the most beneficial. It provides the
answer to man’s search for truth. It furnishes man
with a true ideology of life. It gives man mental
peace. It is exactly in accordance with human
nature. It helps man discover the thoroughfare by
which he can safely complete his journey from this
world to the hereafter. Undoubtedly there is

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nothing more profitable to man, and that is what


makes Islam the most acceptable of religions. The
partial success of da’wah work can be seen even
today, even when it is not being performed in an
organized way at the community level.

Over the last one hundred years countless political


sacrifices have been made, without there having
been any real gain, whereas during the same period
tens of thousands of people, impressed by the
teachings of Islam, have entered the fold of Islam.

Islam is a religion of nature. It has the only


uninterpolated scriptures. It is such factors as these
which have made Islam into an effective force on its
own. That is why people continue to embrace Islam
in every country and in every region of the world.
You may not be able to carry out elaborate research
on the subject, but if you just read through the
weekly Al ‘Daw’ah, published in Riyadh, you will
find such instances in almost every one of its issues.

The importance of daw’ah has been established in


both theory and practice. The need of the hour is,
therefore, the adoption of daw’ah work as our most

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important programme, and the diversion of all our


strength and resources towards this end.

This paper was presented at the Conference on ‘Muslims


in Asia at Colombo, Sri Lanka on August 26,1993

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Importance of Education

IMPORTANCE OF EDUCATION

The field of education, covering ethics, religion,


skills and general knowledge, is a very broad and
very vital one. The importance of learning in
enabling the individual to put his potentials to
optimal use is self-evident. Without education, the
training of the human minds is incomplete. No
individual is a human being in the proper sense
until he has been educated.

Education makes man a right thinker and a correct


decision-maker. It achieves this by bringing him
knowledge from the external world, teaching him to
reason, and acquainting him with past history, so
that he may be a better judge of the present.
Without education, man, as it were, is shut up in a
windowless room. With education, he finds himself
in a room with all its windows open to the outside
world.

This is why Islam attaches such great importance to


knowledge and education. The Qur’an, it should be
noted repeatedly asks us to observe the earth and
heavens. This instills in man the desire to learn

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natural science. When the Qur’an began to be


revealed, the first word of its first verse was ‘Iqra!’
that is, ‘Read.’ Education is thus the starting point
of every successful human activity.

All the books of hadith have a chapter on


knowledge (ilm). In Sahih Bukhari, there is a
chapter entitled, “The virtue of one who acquires
ilm (learning) and imparts it to others.” In the
hadith, the scholar is accorded great respect.
According to one tradition, the ink of a scholar’s
pen is more precious than the blood of a martyr, the
reason being that while a martyr is engaged in the
task of defence, an alim (scholar) builds individuals
and nations along positive lines. In this way, he
bestows upon the world a real life treasure.

The very great importance attached to learning in


Islam is illustrated by an event in the life of the
Prophet. At the battle of Badr, in which the Prophet
was victorious, seventy of his enemies were taken
prisoner. Now these captives were all literate
people. So, in order to benefit from their erudition,
the Prophet declared that if each prisoner taught ten
Medinan children how to read and write, that

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Importance of Education

would serve as his ransom and he would be set free.


This was the first school in the history of Islam,
established by the Prophet himself. It was of no
matter to him that all its teachers were non-
Muslims, all were prisoners of war, and all were
likely to create problems again for Islam and
Muslims once they were released. This Sunnah of
the Prophet showed that whatever the risk
involved, education was paramount.

Islam not only stresses the importance of learning,


but demonstrates how all the factors necessary to
progress in learning have been provided by God.
An especially vital factor is the freedom to conduct
research. Such freedom was encouraged right from
the beginning, as is illustrated by an incident which
took place after the Prophet had migrated from
Mecca to Medina. There he saw some people atop
the date palms pollinating them. Since dates were
not grown in Mecca the Prophet had to ask what
these people were doing to the trees. He thereupon
forbade them to do this, and the following year date
crop was very poor as compared to previous year.
When the Prophet asked the reason, he was told
that the yield depended on pollination. He then told

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Importance of Education

the date-growers to resume this practice, admitting


that they knew more about “worldly matters” than
he did.

In this way, the Prophet separated practical matters


from religion, thus paving the way for the free
conduct of research throughout the world of nature
and the adoption of conclusions based thereon. This
great emphasis placed on exact knowledge resulted
in the awakening of a great desire for learning
among the Muslims of the first phase. This process
began in Mecca, then reached Medina and
Damascus, later centering on Baghdad. Ultimately it
entered Spain. Spain flourished, with extraordinary
progress made in various academic and scientific
disciplines. This flood of scientific progress then
entered Europe, ultimately ushering in the modern,
scientific age.

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Religion and Politics

RELIGION AND POLITICS

With the independence of India in 1947, two


countries – India and Pakistan – came into existence
on the subcontinent. In both these countries there
was a secular group and a religious group. The
secular group held that the system of the country’s
governance should be run along purely secular
lines, independently of religion, whereas the
thinking of the religious group was quite the
contrary. They insisted that the political system of
the country should be governed in accordance with
the dictates of religion.

This religion-based system was called Nizam-e-


Mustafa in Pakistan, and Ram Rajya in India.
Although in both of these countries political power
fell into the hands of the secular group, in neither
country did the religious group remain silent.
Rather, they pursued the path of confrontation in
order to attain their goal of establishing the system
of government on the basis of religion. To put it
another way, they opted for the path of force in
order to replace the secular system with the system
of government of their choice.

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Religion and Politics

This struggle culminated in Pakistan in April 1979


with Bhutto’s execution, which was termed judicial
murder by Bhutto himself. Pakistan’s religious class
felt that Bhutto’s existence presented the greatest
obstacle to, introducing Nizam-e-Mustafa. He had,
therefore, to be eliminated. But the experiment
revealed that Nizam-e Mustafa could not find a
place in the life of the nation even after the removal
of Bhutto. The hold of the secular group persisted.

The Ram Rajya movement in India culminated in


December 1992 with the demolition of the Babari
Masjid at Ayodhya. Even after a period of two
years, subsequent, to the demolition, the Ram Rajya
movement has not been able to move even one step
ahead. The secular group continues to dominate the
political arena.

Whether it be right or wrong, from the ideological


point of view, to subordinate politics to religion, the
experiment of the last fifty years tells us that our
present course is certainly not the right one. It would
be more true to say that the present course, in terms
of non-achievement of goals, has been counter-
productive. What has come into being, and what is

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going to be achieved in the effort to consolidate the


position of religion is in no way a religious system,
but is rather a course of destruction. This
destructive element has only added to the general
ruination of the country.

How did all these efforts on our part backfire? It can


be traced quite simply to our violation of realities.
Innumerable natural causes have to cooperate in
this world in order to bring about a significant
event. Someone has said very pertinently: ‘Politics
is the art of the possible. That is, only when
conducive factors are present is a leader able to
realise a political event. It is not possible even for
the greatest of leaders to bring about a political
revolution simply by dint of his own efforts without
the cooperation of external elements.

The Islamization of Pakistan and the Hinduization


of India simply failed to take shape; despite a 50-
year bloody struggle neither could Pakistan be
Islamized nor India Hinduized.

As a result of the intellectual development of the


last several hundred years, the world mindset is
now entirely against a state based on religion. This

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worldwide intellectual revolution is known as


secularism. While religion is founded on faith,
secularism is based on reason. The majority of the
educated classes in modern times have accepted
that matters of state should be kept independent of
sacred scriptures, and that they should be dealt
with on the basis of reason. That is to say that world
opinion is in favour of the secular rather than the
religious state.

India presents no exception to this rule. As a result


of the modernization of education over the last two
hundred years, the new Indian generation thinks
along the same lines as the rest of the world. Like all
other countries, India too is a part of the global
village.

Given this reality, if a state based on religion had to


be established, a sea change in world thinking – on
a purely ideological plane – should have to be
effected. Without a universal, intellectual
revolution, it would be impossible to found a
religious state in the manner of a political island
even at the level of one’s own country.

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The only practicable course to follow in this matter


is to acknowledge the reality. Besides this, there is
almost no other choice. Now the time has come for
a true patriot ultimately to change himself in the
interests of his country. Accepting his limitations,
he should mould himself in accordance with the
reality rather than waste time pursuing the
unattainable goal of a reality moulded to suit his
own purposes.

Having given due consideration to all aspects of


this issue, I have come to the conclusion that
without going into the ideological discussion of
what is right and what is wrong, all the concerned
parties should come to agree in this matter on a
practicable formula in the wider interests of the
country.

What is most important in this connection is to set


the election process in motion without any
hindrance. Elections should be free and fair.
Whichever group is subsequently elected to power
should be given full freedom to complete its term.

During this period, the defeated group should


never launch a campaign to oust the victor group. It

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should, on the contrary, direct its efforts to


impressing its ideology upon the public which is
later to vote it to power. The five-year period
should be devoted to bringing about changes in
public opinion by peaceful methods. If the defeated
group succeeds in influencing the voters, it will
automatically be voted to power in the next
elections. It will then find the opportunity to
reconstruct the country’s political and
administrative systems along its own ideological
lines.

Wholehearted acceptance of election results,


followed by the adoption of a waiting policy, while
one’s own ideology continues to be propagated in a
peaceful manner, is the only practicable course. This
is the only way to influence the minds of the voters,
without running counter to the genuine interests of
the country.

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Islam in India

ISLAM IN INDIA

A good number of Muslim leaders seem to be keen


to promote Islam and Islamic values in India by
trying to project the view that Islam needs their
protection. Nothing could be farther from the truth.
They would do well to cast even a cursory look at
India’s history to realise that their approach is
doing more harm than any good to the cause of
Islam or Muslims in India.

The founder of the Moghul empire in India,


Zahiruddin Mohammad Babar (1483-1530 AD), first
invaded the subcontinent in 1519. After several
battles, he finally captured Delhi and Agra in 1526
to establish the Moghul rule. He was succeeded by
his son, Nasiruddin Humayun.

Jalaluddin Mohammad Akbar (1542-1605), son of


Humayun, ascended the Moghul throne in 1556
after his father’s death. At that time Moghul rule
was marked by instability. One reason was that
Moghuls, being foreign invaders, aroused great
resentment among the local people. To end this
state of unrest, Akbar resorted to his policy of Sulh-

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e-Kul (peace with all concerned) and Din-e-Ilahi.


The religion Akbar proposed was not, in fact, a
religion. It was rather a piece of strategy designed
to put an end to hatred that had developed between
the Muslims and the non- Muslims during the
reigns of earlier Sultans of Delhi. In spite of its
apparent clumsiness, the strategy worked and
Akbar by securing the cooperation of the majority
of people, and despite the opposition of the
orthodox section of his courtiers, succeeded in
bringing about political stability in the country and
people prospered. Indeed, from the reign of Akbar
to that of Shahjehan, tens of thousands of people
voluntarily accepted Islam and entered its
egalitarian fold. The key factor in creating this
propitious atmosphere was the policy followed by
Akbar.

We know nothing of Akbar’s intentions. But even if


he had been as evil as some people thought him to
be, the above analysis retains its validity. It is an
irrefutable fact that Akbar’s policy of appeasement
resulted in the rapid spread of Islam along with an
atmosphere of peace and tranquillity. Even if, as a
man, he was ill-intentioned, the results he achieved

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as a monarch will bear out the words of the


Prophet: There is no doubt that God will help this
religion “even if it be through a sinner”.

In contrast, during the reign of the last Moghul


emperor,’ Mohiuddin Aurangzeb (who assumed
the title of Alamgir, the world conqueror), relations
between Muslim and non-Muslims once again
turned sour, for his policies antagonised all
communities and castes: Marathas, Rajputs, Sikhs,
Hindus and even intelligent Muslims began to
dislike him and his policies. As a natural
consequence, society again became tension-ridden.
The process of dissemination of Quran’s teachings
which was well under way as a result of Akbar’s
policies was halted. Hindu-Muslim antagonism
thus put an end to the friction-free atmosphere
which is a must for the spread of Islam.

After Aurangzeb, the Moghul Empire went into a


decline. At that point, however, the situation was
saved by the appearance of Sufis on the scene. The
Sufis set about establishing khanqah (monasteries)
all over the country and revived the traditions of
earlier Sufi saints to spread the message of love,

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elimination of hatred between man and man and to


emphasise the oneness of mankind and that of God,
the Almighty. They met with extraordinary success.
Their following increased both among the Hindus
and Muslims until they became the most influential
element of society in shaping the character of the
people.

Just as the hatred engendered by earlier Sultans and


Babar was nullified by Akbar, the hatred aroused
by Aurangzeb was extinguished by the Sufis. It was
then that there came into existence an atmosphere
truly conducive to the communication of the
message of Islam. That is why, in spite of the
Moghul Empire’s decline and fall after Aurangzeb
the spread of Islam was actually accelerated. That
the spread of Islam also cemented the foundation of
the nation became evident during the so called
Mutiny of 1857 when Hindus and Muslims,
Peshwas and molavis, women of valour like Rani of
Jhansi and Begum Hazrat Mahal, fought shoulder
to shoulder to regain the nation’s pride and
independence from the alien English.

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This process of spreading of Islam continued until


Mr. Mohammad Ali Jinnah (1876-1948) appeared on
the scene. It was he who invented, under western
inspiration, the ‘two-nation theory,’ thereby
creating afresh a chasm between Hindus and
Muslims and an atmosphere of constant friction
between them by getting the country divided with
the blessings of aliens who realised that they could
not no longer stay and rule over us all If this theory
of separateness had remained in the realm of
ideology alone, relatively little harm would have
ensued. Unfortunately, he and his ilk chose to stress
the geographical aspect of this divisive concept. As
a result, we are left with holding the baby of this
hatred-filled concept in the form of a permanent
confrontation and friction between the two major
sections of Indian people in the form of a political
principle which more often than not brought to the
fore by politicians of all hues and colour.

The ‘two-nation theory’ was, in effect, an off-shoot


of the constant friction and confrontation stirred up
between the two peoples and it was under
exceptional circumstances that this concept gained
popularity among the Muslims. Indeed, the whole

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country responded to the ‘two-nation theory’. The


greatest religion for both communities became
Hindu-Muslim hatred. This poisonous form of
politics saw its culmination in 1947 when a wall of
hatred – a wall far stronger than the Berlin Wall –
rose between the two communities.

By the middle of the twentieth century, the


dissemination of Islam in this country had come to
a halt once again. The principal reason for this
interruption was Mr. Jinnah’s brand of politics
spewing bitterness and hatred all over again and
once again the heavens await the day when this
atmosphere of enmity and abhorrence for each
other among the Muslims and others will dissipate
and dissolve and the door for acceptance of Islam as
a religion of peace, tranquility and prosperity will
open once again as before.

Islam is a natural faith, free of all adulterations. By


sheer virtue of its own strength, it can make inroads
into the hearts of the people. The only barrier to its
natural acceptance by others is the atmosphere of
belligerence.

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If the message of Islam is to be successfully


communicated, Muslims themselves must prevent
any unfavourable atmosphere from coming in its
way. If Muslims can achieve only this, Islam will
begin again to command respect from others and
enter the hearts of people on its own. There will be
no further need to make any direct efforts towards
this end.

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Islam: An Ideological Movement for a Peaceful Co-existence

ISLAM: AN IDEOLOGICAL
MOVEMENT FOR A PEACEFUL CO-
EXISTENCE

Irfan A. Omar interviewed Maulana Wahiduddin


Khan, President The Islamic Centre, New Delhi and
Editor-in-Chief AI-Risala magazine, during his visit
to Washington in February 1998.

Q. How do you find the general situation of the


Muslim community here and their reaction to your
talks?

A. I am very hopeful of the Muslim community


here. Mainly because I do not measure people and
their situations with ideals. In my view, there are no
ideals. When you are looking for ideals then there is
always disappointment. I always measure
situations with practical possibilities.

We know that now the number of Muslims is


increasing all over the world. People are converting
on their own. I see a divine plan in it. After the
Prophet (may peace be upon him) the word of Islam
spread throughout the world, people went out as

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traders and took with them the message of Islam.


Similarly, Muslim and non-Muslim interaction
today is making it possible again for the former to
present Islam to the latter on an unprecedented
scale.

I commented while talking to some resident


Muslims here over the fact that they left their
countries in search of economic opportunities and
many of them have found such opportunities and
prospered here (in the United States and the
Western world in general). Now all they have to do
is to turn their intentions for the sake of Islam;
continue to strive in whatever they do in making an
honest living, just intend to do it for the cause of
Islam and there they will find themselves spreading
Islam in all kinds of situations.

My feeling is that there is a dawa explosion


everywhere nowadays. Everywhere there is talk of
Islam. For example, someone mentioned that he
went into a bookstore in Chicago and asked the
salesperson about the number of copies that were
sold of the Satanic Verses. The answer was “three.”
Then he asked, “how many copies of the Qur’an

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translation were sold today?” The answer was,


“seventy.” So in my view, even Salman Rushdie is
helping in the cause/propagation of Islam. By
selling three copies of his own book, he helped
create interest in the Qur’an which far outweighed
the interest in his own book; a ratio of 3:70. So, there
is an explosion of dawa and people are writing,
publishing, talking and debating about Islam
everywhere, not only in the US but everywhere in
the world.

At the same time there is a shift in the style of


thinking of many people from violent activism to
peaceful activism. This is a refreshing change from
my last visit. Now more and more people are
convinced of peaceful means for the defense of
Islam and Muslims. I have strongly urged that
violence is against the spirit of the age and it must
be discarded. Peaceful activism is the Islamic way
of activism and it should be utilized. So during this
visit, I have noticed that people are beginning to
realize this factor and in this I see that history is
moving in the right direction for the cause of Islam.

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Q. Do you think that the American culture or


Western culture in general is conducive for the
growth of Islam?

A. Absolutely. I was talking to someone during a


recent conference on Dajjal and I mentioned that
those who call Western culture a manifestation of
Dajjal should know that we need many more of
such Dajjals. You see, for first time in recent history
Western culture has caused great awakening. For
the first time religious freedom was granted and
religious persecution condemned. It is Western
culture that invented modern means of
communication. It is Western culture that
accomplished major achievements in science and
technology and therefore helped discover the ayat
(signs) of God hidden in nature. Books like Maurice
Bucaille’s The Bible, the Quran and Science became,
possible only after Western culture had unfolded
the proofs of God in nature and in science.

But today Muslims are stuck in those aspects of


Western culture that are demeaning, antithetical to
Islam. They should, instead, focus upon those

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aspects of the West that are productive, intellectual,


constructive, moral and so on.

Q. Many Muslims tend to see non-Muslims as ‘the


other’ as it were, to the extent that there appears a
clear dichotomy between Muslims and non-
Muslims, us and them, good and evil. Does this
attitude have any basis in Islam?

A. The Quran and Hadith are opposed to this


attitude of creating the “other” and constructing
divisions between ‘us’ and ‘them’. The Quran says,
“Call (people) to the Way of your Lord with
wisdom and with beautiful preaching and argue
with them in ways that are best (16:125); Repel (evil)
with goodness. Then he who hated you will become
your friend (41:34).”

So revolutionary is this idea, that even an enemy is


to be treated as a friend. One should consider even
one’s enemy as a potential friend and respond to his
mistreatment with goodness. Therefore, according
to the Quran, we do not have the right to call
anyone kafir which is the situation that emerges
when the Muslims see non-Muslims as the ‘other.’
To call people kafir just because they do not claim

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to be Muslim is to violate God’s injunctions. Kafir


literally means munkir as translated by Shah Abdul
Qadir, Munkir is someone who rejects or conceals
the truth. If the message has never been presented
to a people then they cannot be called munkir let
alone kafir. Therefore, all races and peoples of the
world should be viewed as human beings who are
potential allies; allies of Muslims against unbelief.
And they should be presented with the theory as
well as practice of Islam.

All the prophets who came in this world with a


message called out, “O people,” “O brothers,” “O
my community;” none of them said, “O kafirun.”
Therefore, we should learn from this prophetic style
as to how to communicate God’s message in this
world. If dawa is not done with its etiquettes which
means that in spite of hate and persecution we do
not react or curse those whom we intend to invite to
the message, then there is little chance that anyone
will listen to us and respect us.

Until we have exhausted the arguments and have


presented the entire message to those who do not
have it, we have no right to put the blame upon

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them. I would go so far as to say that even then we


do not have the right to call non-Muslims kafir.

In the Qur’an, God declared the Makkan munkirin


as kafirs. It is God who called them as such but it is
not right for humans to judge people by such labels
since only God knows who is a munkir and who is
not. So, our job as Muslims is to keep the work of
dawa and leave it to God to see whether they are
kafir or not.

In short, whether Western people or any other


people do not see Islam as truth we do not have the
right to call them kafir. In essence, we cannot
perceive them as the “other;” it is not permissible
for us to view them as such.

Q. What is the situation of Muslims in India? We


hear of continuing disturbances between Muslims
and Hindus as well as about the violent clashes
which come would perceive as the persecution of
Muslims at the hands of Hindus and Indian
government. How do you respond to that?

A. The situation of Indian Muslims today is better


than Muslims in any other place in the world. The

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reason I say this is because nowhere is there as great


a number of Muslims as in India. Until a few years
ago, Indonesia was regarded as constituting the
largest Muslim population. But now that situation
has been reversed; there are more Muslims in India
than anywhere else.

Secondly, Muslims in India have far better


opportunities than many other places. For any type
of development and progress, both material and
social, two things are required; peace and freedom.
Both are available in India compared to many
Muslim countries. In Pakistan there is freedom but
no peace; in some Arab countries there is relative
peace but little freedom. India is one country where
both are present.

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Non-Violence and Islam

NON-VIOLENCE AND ISLAM

Non-violence should never be confused with


inaction or passivity. Non-violence is action in the
full sense of the word. Rather it is more forceful an
action than that of violence. It is a fact that non-
violent activism is more powerful and effective than
violent activism.

Non-violent activism is not limited in its sphere. It


is a course of action which may be followed in all
matters.

Whenever individuals, groups or communities are


faced with a problem, one way to solve it is by
resorting to violence. The better way is to attempt to
solve the problem by peaceful means, avoiding
violence and confrontation. Peaceful means may
take various forms. In fact, it is the nature of the
problem which will determine which of these
peaceful methods is applicable to the given
situation.

Islam is a religion which teaches non-violence.


According to the Qur’an, God does not love fasad,
violence. What is meant here by fasad is clearly

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expressed in verse 205 of the second surah.


Basically, fasad is that action which results in
disruption of the social system, causing huge losses
in terms of lives and property.

Conversely, we can say with certainty that God


loves non-violence. He abhors violent activity being
indulged in human society, as a result of which
people have to pay the price with their possessions
and lives. This is supported by other statements in
the Qur’an. For instance, we are told in the Qur’an
that peace is one of God’s names (59:23). Those who
seek to please God are assured by verse 5 of the
sixteenth surah that they will be guided by Him to
“the paths of peace.” Paradise, which is the final
destination of the society of God’s choice, is referred
to in the Qur’an as “the home of peace” (89:30), etc.

The entire spirit of the Qur’an is in consonance with


this concept. For instance, the Qur’an attaches great
importance to patience. In fact, patience is set above
all other Islamic virtues with the exceptional
promise of reward beyond measure. (39:10)

Patience implies a peaceful response or reaction,


whereas impatience implies a violent response. The

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word sabr exactly expresses the notion of non-


violence as it is understood in modern times. That
patient action is non-violent action as has been
clearly expressed in the Qur’an. According to one
tradition, the Prophet of Islam observed: God grants
to rifq (gentleness) what he does not grant to unf
(violence). (Sunan, Abu Dawood, 4/255)

The word rifq has been used in this hadith as an


antithesis to unf. These terms convey exactly what is
meant by violence and non-violence in present
times. This hadith clearly indicates the superiority
of the non-violent method.

God grants on non-violence what He does not grant


to violence is no simple matter. It has very wide and
deep implications. It embodies an eternal law of
nature. By the very law of nature all bad things are
associated with violence, while all good things are
associated with non-violence.

Violent activities breed hatred in society, while non-


violent activities elicit love. Violence is the way of
destruction while non-violence is the way of
construction. In an atmosphere of violence, it is
enmity which flourishes, while in an atmosphere of

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non-violence, it is friendship which flourishes. The


method of violence gives way to negative values
while the method of non-violence is marked by
positive values. The method of violence embroils
people in problems, while the method of non--
violence leads people to the exploiting of
opportunities. In short, violence is death, non-
violence is life.

Both the Qur’an and the hadith have attached great


importance to jihad. What is jihad? Jihad means
struggle, to struggle one’s utmost. It must be
appreciated at the outset that this word is used for
non-violent struggle as opposed to violent struggle.
One clear proof of this is the verse of the Qur’an
(25:52) which says: Perform jihad with this (i.e. the
word of the Qur’an) most strenuously.

The Qur’an is not a sword or a gun. It is a book of


ideology. In such a case performing jihad with the
Qur’an would mean an ideological struggle to
conquer peoples’ hearts and minds through Islam’s
superior philosophy.

In the light of this verse of the Qur’an, jihad in


actual fact is another name for peaceful activism or

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non-violent activism. Where qital is violent activism,


jihad is nonviolent activism.

PEACEFUL BEGINNING

When the Qur’an began to be revealed, the first


verse of the revelation conveyed the injunction:
‘Read!’ (Iqra) (96:1). By perusing this verse we learn
about the initiation of Islamic action. It begins from
the point where there is hope of continuing the
movement along peaceful lines, and not from that
point where there are chances of its being marred
by violence.

When the command of ‘Iqra’ was revealed, there


were many options available in Mecca as starting
points for a movement. For instance, one possible
starting point was to launch a movement to purify
the Kabah of the 360 idols installed in it. But, by
pursuing such a course, in such a case the Islamic
movement would certainly have had to face a
violent reaction from the Quraysh. An alternative
starting point could have been an attempt to secure
a seat in the Dar-al-Nadwa (Mecca’s parliament). At
that time almost the whole of Arabia was under the
direct or indirect influence of the Roman and

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Sasanid empires. If the freeing of Arabia from this


influence had been made the starting point, this
would also have been met with an immediate
violent reaction on the part of the Quraysh.

Leaving aside these options, the path followed was


that of reading the Qur’an, an activity that could be
with certainty continued along peaceful lines: no
violent reaction would ensue from engaging in such
an activity.

The Prophet of Islam followed this principle


throughout his life. His policy was that of adopting
non-violent methods in preference to violent
methods. It is this policy which was referred to by
Aishah, the Prophet’s wife, in these words:
Whenever the Prophet had to opt for one of two
ways, he almost always opted for the easier one.
(Fathul Bari 6/654)

What are the advantages of non-violent activism


over violent activism? They are briefly stated as
under:

1. According to the Qur’an there are two faculties in


every human being which are mutually

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antipathetic. One is the ego, and the other is the


conscience called respectively nafs ammara and nafs
lawwama. (The Qur’an, 12:53; 75:26) What the
violent method invariably does is to awaken the ego
which necessarily results in a breakdown of social
equilibrium. On the other hand, non-violent
activism awakens the conscience. From this results
an awakening in people of introspection and self-
appraisal. And according to the Qur’an, the
miraculous outcome of this is that “he who is your
enemy will become your dearest friend.” (41:34)

2. A great advantage of the non-violent method is


that, by following it, no part of one’s time is wasted.
The opportunities available in any given situation
may then be exploited to the fullest extent – as
happened after the no-war pact of Hudaybiya. This
peace treaty enabled the energies of the believers to
be utilised in peaceful constructive activities instead
of being dissipated in a futile armed encounter. One
great harm done by violent activism is the breaking
of social traditions in the launching of militant
movements. Conversely, the great benefit that
accrues from non-violent activism is that it can be

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initiated and prolonged with no damage to


tradition.

Generally speaking, attempts to improve or replace


existing systems by violent activism are counter-
productive. One coup d’etat is often the signal for a
series of coups and counter-coups, none of which
benefit the common man. The truly desirable
revolution is that which permits gradual and
beneficial changes. And this can be achieved only
on the basis of non-violence.

SUCCESS THROUGH THE NON-VIOLENT


METHOD

All the great successes of the first phase of Islam as


well as the succeeding periods were achieved by
non-violent methods. Listed below are some
examples of these successes.

1. Of the 23-year period of prophethood, the initial


13 years were spent by the Prophet in Mecca. The
Prophet fully adopted the way of pacifism or non-
violence during this time. There were many such
issues in Mecca at that time which could have been
the subject of clash and confrontation. But,

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sedulously avoiding all such issues, the Prophet of


Islam strictly limited his sphere to peaceful
propagation of the word of God. This resulted in
Dawah work being performed in full force
throughout this period. One of the great gains
during these 13 years of dawah work was the entry
into the Islamic fold of men of the highest moral
calibre who were responsible for forming the
history of Islam, for instance, Abu Bakr, Umar,
Usman and Ali, etc.

2. In Mecca when the Quraysh leaders were set to


wage war against the Prophet, even then, instead of
opting for the way of reaction and retaliation, what
the Prophet did was to secretly migrate to Medina.

Migration, by its very nature, was a clear example


of non-violent activism. This peaceful strategy
enabled the Prophet and his followers, about two
hundred in number, to form a powerful centre of
Islam in Medina. Had they adopted the path of
confrontation instead of peaceful migration, the
history of Islam might have been buried right there
in Mecca shortly after its inception.

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3. After the emigration, his antagonists took the


unilateral decision to wage war against him.
Consequently such bloody encounters as those of
Badr and Uhud took place. Then the Prophet made
a 10-year peace treaty known in history as Sulh al-
Hudaybiya, by accepting all the conditions of his
opponents. This has been called a ‘clear victory’ in
the Qur’an. It is this peace treaty, paving the way
for peaceful constructive activities which ultimately
made possible the conquest of Mecca and the whole
of Arabia.

4. By the end of the pious caliphate, a bloody


encounter took place between the Banu Hashim and
the Banu Umayya. This stopped the advance of
Islam for a period of ten years. What set this process
in motion once again was the voluntary withdrawal
of Hasan ibn Ali (d. 50 A.H.) from the battlefield.
This was undeniably a practical form of non-violent
activism. This peaceful move on the part of Hasan
ibn Ali re-opened to Islam the locked doors of
progress.

5. During the last days of the Abbasid caliphate


Mongol tribes attacked the Muslim world and right

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from Samarkand to Aleppo destroyed the entire


Muslim world. The history of Islam had apparently
come to a standstill. At that moment the spirit of
dawah work was born within the Muslims. As a
result, the majority of the Mongols converted to
Islam. And that miracle took place which has been
described by an orientalist in these words: “The
religion of Muslims has conquered where their
arms had failed.”

6. Islamic history took a crucial turn when, in the


years succeeding the pious caliphate, rot had set in
in the system of the government, and the caliphate
had turned into monarchy. At that juncture, many
factors emerged which would result in clash and
confrontation between the ruler and the ruled. But,
following the guidance of the Prophet, the Muslims
totally avoided political confrontation. This history
beginning with the Umayyad caliphate, continued
for several centuries. This was possible because the
tabieen (companions of the Prophet’s companions)
and their succeeding generations, consisting of
traditionists, jurists, ulema, sufis and other great
religious scholars, all scrupulously avoided any
clash or confrontation with the rulers.

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It was during this period that peaceful dawah work


was started in various countries and the disciplines
of hadith, fiqh and other Islamic sciences came into
existence on a large scale after a long period of great
ideological struggle. All the precious books which
adorn our libraries, all the classical literature of
Islam are the result of these peaceful activities.

For instance, the hadith as a source of shariah is


second only to the Qur’an in Islam. These traditions
now exist in the form of printed books. These books
are so precious that, without them, it would not
have been possible to develop Islam into a complete
system as it exists today. During the Umayyads and
Abbasids, when the political system had begun to
deteriorate, where were these tens of thousands of
traditions. All of them existed in the memory of the
religious scholars, whose names are mentioned in
the books as chains in the link of authorities who
have handed this legacy down to us. Had they
adopted the principle of violent activism and
clashed with the ‘oppressive’ rulers, they would all
have been slaughtered by them and the entire
legacy of traditions instead of finding a place on the
pages of books, would have been buried along with

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them in the graveyards. It is by the miracle of


having adopted non-violence instead of violence
that the precious sources of our traditions have
survived in book form and, till today, adorn our
libraries.

POLITICAL REVOLT UNLAWFUL

Despite the blatant perversion in the Muslim rulers


after the pious caliphate, the Muslim ulema did not
lead an insurrection against these corrupt
individuals. For about a period of one thousand
years they remained detached in this matter and
continued to engage all their efforts in non-material
fields. This was not a matter of accident but in
obedience to the injunctions of the shariah.

As we know, in the books of hadith detailed


traditions have been set down in the chapters titled
‘kitabul fitan’. The Prophet of Islam observed in
plain words that in later times perversions would
set in in the rulers, they would become tyrannical
and unjust, but that Muslims should not wield their
swords against them. They should rather move to
the mountains with their goats and camels.

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By ‘goats and camels’ are meant the opportunities


in non-political fields which exist, even when the
political institutions are corrupted. This injunction
given by the Prophet meant that the Muslims
should avail of such opportunities by avoiding
clash and confrontation in the political field. In
short, by ignoring the political problem, they
should avail of the non-political opportunities.

These injunctions of the Prophet of Islam were so


clear that the Muslim ulema of later times formed a
consensus to make insurrection against the rulers
unlawful.

Imam An-Nawawi, commenting upon some


traditions as set forth by Sahih Muslim (Kitab AI-
Imarah) observes:

“You should not come into conflict with the rulers


in matters of their power. Even if you find them
going against express Islamic injunctions, you
should attempt to make the truth clear to them
solely through words of wisdom and advice. So far
as revolt and war against them in order to unseat
them is concerned, that is totally unlawful
according to the consensus of the ulema, even when

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the rulers are zalim and fasiq (tyrants and evil).”


(Sahih Muslim, Bisharh An-Nawawi, 12/229)

This command of the Prophet, as clearly expressed


above, was based on extremely important
considerations. In actual fact, in the early phase of
Islam (as well as in the later phase) dawah and
reform works had to be performed, without which
the history of Islam would not have been complete.
If the ulema of the Muslim community had tried to
pose a threat to the political institutions, certainly
all this constructive work would have been left
undone. That is why the Prophet of Islam expressly
prohibited any clash with political institutions. This
avoidance of strife guaranteed that non-political
constructive work would continue to be performed
without any break.

In every society there are always two systems side


by side, one political and the other non-political.
The latter is established through various non-
political institutions. According to the scheme of
Islam, non-political institutions established at the
social level have always to remain stable. In this
way there is a continuing endeavour – even when

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the political institutions have become corrupt, or


keep changing – to keep Islam firmly established at
the level of the non-political system.

THE COMMAND OF WAR IN ISLAM

It is a fact that certain verses in the Qur’an convey


the command to do battle (qital) (22:39). What the
special circumstances are which justify the issuance
of and compliance with this command we learn
from our study of the Qur’an.

1. The first point to be noted is that aggression or


the launching of an offensive by the believers is not
totally forbidden. It is permissible, but with certain
provisos. We are clearly commanded in the Qur’an:
Fight for the sake of God those that fight against
you, but do not be aggressive. (2:190)

2. Only defensive war is permitted in Islam. Such a


war is one in which aggression is committed by
some other party so that the believers have to fight
in self-defence. Initiating hostility is not permitted
for Muslims. The Qur’an says: “They were the first
to attack you.” (9:13)

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Furthermore, even in the case of the offensive being


launched by an opposing group, the believers are
not supposed to retaliate immediately. Rather in the
beginning all efforts are to be made to avert war,
and only when avoidance has become impossible is
battle to be resorted to inevitably in defence.

3. According to the Qur’an there was one form of


war which was time-bound strictly in relation to its
purpose. This was to put an end to fitna ‘Fight
against them until fitna is no more.’ (2:193) In this
verse fitna signifies that coercive system which had
reached the extremes of religious persecution. In
ancient times this coercive political system
prevailed all over the world. This absolutism had
closed all the doors of progress, both spiritual and
material. At that time God commanded the
believers to break this coercive system in order to
usher in freedom, so that all doors of spiritual and
material progress might be opened to man.

This mission was undertaken and brought to a


successful conclusion at the internal level within
Arabia during the life of the Prophet. Later, during
the pious caliphate, the Sasanid and Byzantine

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empires were dismantled with special divine


succour. Consequently, intellectual oppression at
the international level was replaced by intellectual
freedom.

In this connection those traditions are worth noting


which are enshrined in Sahih al-Bukhari. When,
after the fourth caliph Ali ibn Abi Talib, political
conflict ensued between Abdullah ibn Zubayr and
the Umayyads, Abdullah ibn Umar, the seniormost
companion of the Prophet held himself aloof from
the battle. People approached him and, quoting the
verse of qital-e-fitna, asked him why he was not
joining in the battle. Abdullah ibn Umar replied that
‘fitna’ as mentioned in the Qur’an did not refer to
political infighting, but rather to the religious
coercive system, that had already been put to an
end by them. (Fathul Bari, 8/60)

From this we learn that the war against fitna was a


war of limited duration, meant to be engaged in
only until its specific purpose had been served.

Invoking the Quranic exhortation to do battle


against fitna in order to validate acts of war which
had quite other aims was improper. This verse

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could be cited only if the same state of affairs as


existed at the time of its revelation, were to prevail
once again.

The biographers of the Prophet of Islam have put


the number of ghazwa (battle) at more than 80. This
gives the impression that the Prophet of Islam in his
23-year prophetic career waged about four battles in
a year. But this impression is entirely baseless. The
truth is that the Prophet of Islam in his entire
prophetic life, engaged in war only on three
occasions. All the other incidents described as
ghazwa were in actual fact examples of avoidance of
war and not instances of involvement in battle.

For instance, in the books of seerah, the incident of


Al-Ahzab is called a ghazwa (battle), whereas the
truth is that on this occasion the armed tribes of
Arabia, twelve thousand in number, reached the
borders of Medina with all intentions of waging
war, but the Prophet and his companions dug a
deep trench between them, thus successfully
preventing a battle from taking place. The same is
the case with all the other incidents called ghazwa.
The opponents of the Prophet repeatedly tried to

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get him embroiled in war, but on all such occasions,


he managed to resort to some such strategy as
averted the war, thus defusing the situation.

There were only three instances of Muslims really


entering the field of battle – Badr, Uhud and
Hunayn. But the events tell us that on all these
occasions, war had become inevitable, so that the
Prophet was compelled to encounter the
aggressors in self-defence. Furthermore, these
battles lasted only for half a day, each beginning
from noon and ending with the setting of the sun.
Thus it would be proper to say that the Prophet in
his entire life span had actively engaged in war for
a total of a day and a half. That is to say, the
Prophet had observed the principle of non-violence
throughout his 23-year prophetic career, except for
one and a half days.

The Islamic method, being based totally on the


principle of non-violence, it is unlawful for
believers to initiate hostilities. Except in cases
where self-defence has become inevitable, the
Qur’an in no circumstance gives permission for
violence.

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THE MODERN AGE AND NON-VIOLENCE

The greatest problem facing Islam today is, as I see


it that Muslims have almost totally forgotten the
sunnah (Prophet’s way) of non-violence. In latter
times when the Ottoman and Mughal empires
disintegrated and problems like that of Palestine
have had to be confronted by the faithful, Muslims
all over the world have fallen a prey to negative
reaction on a colossal scale; they have failed to
remember that the policy of Islam is not that of
violence but of non-violence. It is the result of this
deviation, that despite almost a 100-years of bloody
wars, Muslims have achieved no positive gain.
Rather whatever they already had has been lost by
them.

According to Imam Malik, later generations of this


ummah (Muslim community) settled matters at
issue in the same way that earlier generations had
done, i.e. non-violent methods. Similarly, Muslims
of modern times must likewise resort only to non-
violent methods. Just as no gain could accrue from
violent methods earlier, no gain can accrue from
violent methods today.

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The state of affairs of Muslims in modern times


resembles that which prevailed at the time of
Hudaybiya. Today once again – only on a far larger
scale – this hamiyat al-jahiliya prejudices prevailing
in pre-Islamic Arabia (48:28) is being displayed by
the other party. In the first phase of Islam its
solution lay in Muslims sedulously avoiding an
equivalent display of prejudice, and in holding
firmly kalema at-taqwa they became entitled to the
succour of God and were granted a clear victory
(48:26).

At the time of the Hudaybiya peace treaty, the


Quraysh, who had secured the leadership of Arabia,
were bent on waging war. The Kaaba was in their
possession. They had expelled the Prophet and his
companions from their home town. They had taken
possession of Muslims’ homes and other properties,
and spared no effort in disseminating negative
propaganda against Islam.

Given this state of affairs, there were only two


options before the believers. One was to attempt to
put an end to tyranny and launch an outright war
on the other party in the name of securing their

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rights. The result of such a move would certainly


have been further loss in terms of lives and
property.

The second option was to remain patient in the face


of immediate loss, be it political or material, and, in
spite of the losses avail of whatever opportunities
are already available. The Prophet of Islam and his
companions chose this second course. The result
was that in just a few years time the entire history of
Arabia was altered for the better by an Islamic
revolution.

The same state of affairs is widespread in modern


times. Although today Muslims have suffered great
losses, political and material, at the hands of other
nations, there still exist a great number of
opportunities only for self betterment and for dawah
work on a far larger scale. If availed of wisely, we
can rewrite the history of Islam in magnificent
terms.

THE MANIFESTATION OF RELIGION

The aim of the revolution brought about by the


Prophet and his companions in the seventh century

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is stated in the Qur’an to be izhar-e-deen. (Izhar in


Arabic means dominance/ ascendancy / supremacy.
Here izhar-e-deen signifies intellectual and
ideological dominance, not political dominance.
This means that in intellectual and ideological
respects, God’s, religion assumes ascendancy over
all other ideologies and religions.)

Izhar-e-deen was not an incident of short duration,


but an ongoing assertion of the eternal dominance
of Islam. Its implication was that in the world of
ideology, such a revolution would be brought about
as would establish the supremacy of Islam forever.
Its purpose was to unravel all the veils of
superstition which clouded human judgement, and
to lay bare the scientific proofs hidden in nature, so
that the truth of monotheism could be brought to
light for all humanity. As the Qur’an puts it, ‘They
desire to extinguish the light of God with their
mouths: but God seeks only to perfect His light,
however much the infidels may abhor it.’ (9:32, 33)

Granting ideological ascendancy to God’s religion


was a matter of considerable complexity,
amounting to the writing of history afresh. For

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although God’s unassailable truth had always


existed, it had become obscured by false and
misguided ideas, because thinking, the arts and
learning in general had all become fettered by
superstition and idolatry. This had led to a veil
being thrown over true religion, which was the only
proper vehicle for God’s truth. The coercive systems
of the monarchies which prevailed all over the
world at that time were responsible for
perpetuating this state of affairs, for any intellectual
freedom, particularly the freedom of religion,
would have been a challenge to their supreme
authority. Under such systems, there could be only
such social development as suited individual rulers,
and there could be no scientific development
whatsoever.

Systems of governance which depended on


religious persecution had, therefore, to be
overthrown, so that a propitious atmosphere could
be created for the performance of dawah of the true
religion. This was carried into effect with
resounding success by the Prophet and his
companions and all arguments were rallied in
support of God’s true religion, so that all other

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religions would be divested of their former


influence. This abolition of oppressive systems and
the freeing of people’s minds from superstition
naturally led to free scientific enquiry, a process
which Islam has continued to foster over the
centuries without interruption, and which has
culminated in the unparalleled scientific
achievements of the present day.

The technological advance which have been made


possible by this scientific revolution have in turn
provided Islam with an improved means of
propagating Islam, namely modern
communications. By making use of the media, those
engaged in dawah work can spread the word of God
much further and much faster than ever before.
According to a hadith, a time was to come when
God’s word would enter all the homes in the world.
(Musnad, Ahmad). This was indirectly a prediction
of the advent of our modern age of
communications.

In ancient times, the study of religion could be done


only as something sacred and as a matter of dogma.
That is why established and unestablished religions

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had not, academically been distinguished from one


another. In modern times, thanks to the influence of
the scientific revolution, the study of religions can
be done as objectively and as critically as any other
matter which comes under scientific scrutiny. Such
critical study has proved, purely academically, that
historically there is only one reliable religion, and
that is Islam. All other religions are lacking in this
historical credibility. Prior to this, the dayees of
Islam could resort only to traditional arguments in
support of their faith, but it has become possible to
measure up Islamic realities by the highest
standards of human knowledge and to establish its
authenticity by purely logical arguments. Indeed, in
latter times, the sciences themselves have born out
the divine truths of Islam.

Yet, despite modern developments, our own times


are constantly regarded as being fraught with
problems for Islam. Muslims, lacking in
understanding and awareness, forget that the
modern age has never ceased to be the age of Islam.
They fail to appreciate that Islam’s potential
remains undiminished, and that it is for believers to
convert that potential into an immediate reality.

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They should take into account the fact that, in the


wake of the scientific revolution, which is itself the
direct outcome of the Islamic revolution, it has
become possible to begin ail serious and beneficial
dialogue between Islam and non-Islam, the result of
which will necessarily be in favour of Islam. Now,
this being so, the need of the hour is for Muslims to
put an end unilaterally to all violent activities
against madu (addressee) nations, so that a normal,
amicable relationship may be allowed to grow
between dayee and madu.

A GREAT OPPORTUNITY

1. Since direct argument cannot be applied to


religious beliefs pertaining to the unseen world,
these can be supported only by indirect or
inferential argument. Educated people had
therefore come to believe that religious realities
belonged only to the domain of dogma, and that
they were not academic or scientific realities. But
after the breaking up of the atom the science of logic
has undergone a change, and it has been accepted
that inferential argument too, in its nature, is as
valid and reliable as direct argument. It has

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subsequently become possible for religious realities


to be established on an academic level, i.e. exactly
on the same level as material or non-religious
theories.

2. In ancient times when man observed the world, it


appeared to him that in nature there existed things
which were very different from one another. This
observation of appearance produced the mentality
of idolatry. People began to think that in view of the
great diversity of things in existence, their Creator
too would perforce take many and varied shapes.
But scientific study has shown that this variety is
only that of appearance. Otherwise, all things in
nature are different expressions of the same matter.
In this way shirk (idolatry) came to be seen as an
intellectually untenable practice, while monotheism
gained the solid support of logic.

3. According to a statement of the Qur’an, the signs


of God lay hidden in the earth and the heavens. The
study of science has made it manifest to all men that
the universe is a great storehouse of divine
arguments. “We will show them Our signs in all the

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regions of the earth and in their own souls, until


they clearly see that this is the Truth.” (41:53)

4. After the new discoveries of science, many such


things have come to the knowledge of man as have
rendered it possible to prove with new arguments
those events which are of important religious
significance. For instance, carbon-14 dating has
made it possible to determine the exact age of the
mummy of Rameses II, thereby providing scientific
proof for the statement of the Qur’an that the body
of Pharaoh was saved by God, so that it might
become “a sign to all posterity.” (10:92)

ISLAM IN THE PRESENT AGE

Now the question arises as to whether an Islam


which teaches non-violence can be of relevance in
the present age, and assume a superior position
once again in new situations.

The answer is entirely in the positive. The truth is


that Islam’s being a peaceful religion shows that it is
an eternal religion. Had it been a religion of
violence, it would not have been eternal. For, in
modern times, the way of violence has been totally

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rejected by contemporary thinking. Now only that


system is worthy of consideration and acceptance
the teachings of which are based on peace and non-
violence.

Modern thinking, for example, has rejected


communism. One of the major reasons was that
communism had to be sustained by violence. And
under no circumstances is violence acceptable to the
modern mind. Nazism and Fascism too have been
rejected on similar grounds. Modern man,
therefore, disapproves of religious and non-
religious extremism, because they lead man, willy
nilly, to violence.

But Islam is a religion of nature. It has held violence


as inadmissible from the outset. Islam has been an
upholder of peace, not violence, from day one.

In the past, Islam played a great role in the


development of humanity, as a result of which
human history entered a new age of progress and
development. The time has come today for Islam to
play a great constructive role, leading human
history once again into a new age of progress.

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What is called scientific or technical progress is the


result of the discovery of some of the great secrets
of nature. But if nature and its mysteries have
always existed in our world, why has there been
such a long delay in their discovery? Why could not
the scientific advancement of the last few hundred
years have been made thousands of years ago?

The reason was that in ancient times scientific


enquiry was anathema to men of religion, to the
point where religious persecution had become an
inseparable obstacle to the progress of science. Since
ancient times, religion and science (divine
knowledge and human knowledge) were linked
with one another. What Islam did was separate
religion (which had become, in essence, a set of
irrational beliefs) from scientific research and
investigation. For instance, eclipses of the sun and
moon had been linked with human destiny. The
Prophet of Islam declared that eclipses had nothing
to do with the lot of human beings. These were
astronomical events, not events pertaining to the
fate of mankind. (Fathul Bari, 2/611)

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The incident of the pollination of dates is recorded


in the books of hadith. The Prophet of Islam
observed that in worldly matters such as these,
“you should act according to your experience, as
you know these matters better.” (Sahih Muslim Bi
Sharh An-Nawawi, 15/117)

This meant delinking religion and science from one


another. In this way scientific research acquired an
atmosphere of freedom for its functioning. For the
first time in human history science (human
knowledge) could be developed freely without the
intervention of religion. And advancing gradually,
culminated in the attainment of the modern age.

But, today man is again facing an even greater


problem. That is, despite the extraordinary progress
made in the field of science and technology, human
beings are confronted with the problem of not
knowing the limit of freedom.

Modern man aspired to freedom as the highest


good, but once having reached this goal, he was
unable to set reasonable limits to freedom. In
consequence, unrestrained freedom descended into
anarchy and lawlessness. This is the actual cause of

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many of the problems which are emerging in


modern times in western society. Now man
requires an ideology which delimits his freedom,
drawing the line between desirable and undesirable
freedom. And it is only Islam which can provide
him with such an ideology.

Now is the time for this ideology to be presented to


man, who is ready and waiting to accept it.

After the fall of communism (1991), much of the


world was and still is, faced with an ideological
vacuum. This vacuum can be filled by Islam alone.
In the present world the developed countries have
become economic or military superpowers, but the
place is vacant for an ideological superpower, and
that, potentially belongs to Islam.

There is only one obstacle in converting a great


potential into a reality in favour of Islam. And that
is the repeated recourse to violence by Muslim
movements in modern times. Such action has
presented Islam before the world in the guise of a
violent religion. For this reason the man of today
shies away from Islam. He fails to study Islam
objectively. If this barrier could be removed and

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Islam once again brought before the world as a non-


violent religion, or as a peaceful social system, then
once again humanity would accept it, recognising it
to be the voice of its own nature.

Modern man is in need of a new religion or a new


system, based on peace. It should be free from
superstitious beliefs, and should provide the
answers to deep psychological questions, on our
flawed existence. Its principles should not clash
with scientific realities, and it should be supported
by a victorious history.

Today no religion but Islam can lay such positive


claims to acceptance, for it is Islam and Islam alone
which fulfills all these conditions. Individually,
there are many men and women today who, after
having studied Islam, have acknowledged these
unique qualities in Islam. Some have acknowledged
them in theory while others have gone ahead and
accepted Islam in practice.

DAWAH ACTIVISM

Islamic activism in respect of its method is based on


non-violence and in respect of its target is based on

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dawah. Dawah, in fact, is another name for a peaceful


struggle for the propagation of Islam. It would be
true to say that Islamic activism in fact is dawah
activism.

The task of dawah is no simple one. It enjoys the


status of a key factor. If this task is fully performed,
all other objectives will be automatically achieved.
Here are certain references from the Qur’an in this
connection.

1. Through dawah the believers receive God’s


protection against the mischief of the opponents.

2. Through dawah even the direst of enemies turns


into a dearest friend. (41:34)

3. Dawah proves Islam’s ideological superiority.


And without doubt nothing is greater than the
superiority of ideology. (10:32)

4. Through dawah a positive mentality is inculcated


within the ummah. This is called ‘honest counsel’ in
the Qur’an. (7:68)

5. The mission of dawah is performed by human


beings but the conducive conditions for it are

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provided by God. Just as the farming is to be done


by the farmer while the rains come from God. In
modern times favourable conditions have been fully
provided to man. Now the believers’ duty is to
refrain from expending their energies in futile
activities. They must exert their entire energy in
dawah work. All the best results will ensue from this
act.

6. The Prophet of Islam along with about two


hundred of his companions left Mecca when the
Meccan leaders had made it impossible for them to
stay there. The Meccans had even decided to kill the
Prophet. But the first speech the Prophet made on
reaching Medina had no taste of bitterness, neither
did it contain any mention of vengeance on or
violence against the Quraysh.

On reaching Medina first priority was given to the


task of entering into peace treaties with the tribes in
and around Medina, for instance with the Banu
Khuza’ a, etc. According to their pact neither would
they fight against the Muslims nor would the
Muslims fight against them. Most of the tribes in
Arabia joined in these truce agreements.

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But the Quraysh did not desist from aggression,


and even engaged in certain military forays against
the Muslims. But, finally, in the sixth year of Hijrah,
the Prophet succeeded in making a peace treaty
with the Quraysh as well at a place called
Hudaybiya, albeit on acceptance of all the
conditions laid down by the Quraysh.

MUSLIMS DISPLACED

It is an incontrovertible fact that Muslims have not


been able to join the mainstream in modern times.
At all places and in every department they are
leading their lives as if driven into a corner. This is
undoubtedly an extremely critical problem, for it
has relegated Muslims to second-class positions all
over the world.

To me, the greatest reason for this is the violent


attitude of the Muslims. Today’s Muslims are easily
provoked and become violent at anything which is
against their way of thinking, or even not to their
liking. It is true that not all Muslims become
involved in acts of violence. Yet all Muslims would
be regarded involved in this matter. This is because
that section, of Muslims – in fact, the majority – who

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are not personally involved, neither disown those


members of their community who are engaged in
violence, nor even condemn them. In such a case,
according to the Islamic shariah itself if the
involved Muslims are directly responsible, the
uninvolved Muslims are also indirectly responsible.

It is Muslims’ religious and secular leaders who are


actually responsible for this violent approach on the
part of Muslims today. In modern times when
Muslims have had to undergo the experience of
defeat, almost all the religious, secular scholars
(ulama) and intellectuals follow one single line, that
of awakening the spirit of jihad (in the sense of qital)
among Muslims. The entire Muslim world
reverberates with such slogans as ‘Jihad is our way
and Jihad is the only solution to our problems!’

The entire world has witnessed a great number of


large and small movements in violent response to
the problems faced by Muslims.

If you go to Palestine, you will hear the youth


singing a song no doubt taught to them by their
elders:

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Let’s make war, let’s make war,

For war is the way to success.

In modern times the violent approach of our ulema,


intellectuals, and leaders of movements, is the sole
reason for the present violent mentality among
Muslims all over the world. It is as a result of this
mentality that, if anyone writes a book against
Islam, Muslims are prepared to kill the writer. If
any procession raises anti-Muslim slogans, Muslims
start stoning the procession instead of killing the
evil by observing silence, which, as Umar Faruq
advocated, would be the best strategy in this case. If
there is any monetary or territorial controversy with
any nation, they immediately take up arms against
it, rather than adopt a peaceful strategy to solve the
problem.

This violent mentality of Muslims is responsible for


having alienated them from their neighbours
everywhere. Their conduct clearly shows that they
no longer cherish the ideal of universal
brotherhood. Everywhere they are looked upon
with aversion and dread. One can even see notices
on walls which say ‘Beware of Muslims’, instead of

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‘Beware of dogs.’ And if these words are not


inscribed on walls, they are certainly inscribed on
the hearts and minds of the people. The resulting
dissociation has left Muslims a backward group in
modern times. Even in advanced countries like
America they remain backward as a community in
comparison with other immigrant groups.

The only way to alleviate the tragic plight of


Muslims is to bring them back to non-violent Islam,
by helping them to understand that their violent
version of Islam is not the true one.

As soon as Muslims take to the path of non-violent


Islam, they will be able to become equal partners
with other communities. They will have joined the
universal mainstream, and will consequently be
able to participate in all activities, in all institutions.
People instead of dreading them, then, will
welcome them in very field. They will become a
part of the universal brotherhood. Their issues will
be looked upon with justice. Their equal
partnership will be certain in all institutions ranging
from the social to the educational.

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Peaceful interaction will give Muslims the kind of


intellectual stimulation and variety of experience
which they must have if they are to tread the path
of progress.

Interaction will also facilitate the task of dawah on a


large scale. The natural result of this vast interaction
of Muslims and non-Muslims will be that
everywhere dialogue on Islam will be started,
formally as well as informally. In modern times,
because of the extremist and violent attitude of
Muslims, serious dialogue between Islam and non-
Islam has almost come to an end. Now when
peaceful interaction between Muslims and non-
Muslims takes place in a normal atmosphere,
serious dialogue will ensue on its own. The
beginning of serious dialogue between Islam and
non-Islam is, without doubt, a very great success
from the point of view of dawah.

The Qur’an describes Sulh Al-Hudaybiya, in the


early period of Islam as a ‘clear victory’. It was a
‘clear victory’ in the sense that it established peace
between the believers in tawhid and believers in

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shirk, thus making it possible for a serious dialogue


to be held between the two on religious matters.

In modern times if Muslims abandon the path of


violence and fully adopt the path of non-violence,
this will be for Muslims like reviving the sunnah of
Hudaybiya. And they will start receiving those
great benefits which Islam and Muslims had gained
after the event of Hudaybiya in the first phase.

PEACE AND JUSTICE

One great problem for Muslims is that peace does


not necessarily guarantee them justice. This has
caused Muslims to become violent and to neglect
opportunities for dawah. In modern times Muslims
want a peace which brings them justice. But
according to the law of nature, this kind of peace
can never be achieved, that is why Muslims the
world over are in a state of physical and mental
unrest. Distressed in their minds, they have become
violent in their thinking and in their actions.

‘The truth is that peace does not automatically


produce justice. Peace in actual fact simply opens
up opportunities for the achievement of justice. At

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the time of Hudaybiya the Prophet of Islam had not


found justice. He had achieved peace but only by
delinking it from justice. The Prophet had made this
peace not to exact justice but to receive the
opportunities. And great opportunities for dawah
action did open up with the establishment of peace.
The Prophet exploited these opportunities in full
measure. Therefore, in just a few years’ time the
Prophet not only ensured justice, but set Islam upon
a much more solid footing.

The Muslims of the present day have to understand


this secret of nature. Only then will it be possible for
them first to find peace, then ultimately their
desired goal of justice.

CONCLUSION

In October 1997, I met a 36-year old European, Leon


Zippo Hayes, who was born in the city of
Christchurch in New Zealand. After having studied
Islam, he has changed his religion. His Islamic
name is Khalilur Rahman. Passing through Muslim
countries he is going to perform Hajj by land.

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During the conversation he said that in modern


times Muslims are engaged in bloody war at many
places, at some places with others and at other
places among themselves. This had led him (like
many others) to conclude that perhaps Islam was a
religion of violence. Later, he studied the Qur’an
with the help of translations, and when he reached
this verse in the Qur’an: ‘Whoever killed a human
being should be looked upon as though he had
killed all mankind (5:32),’ he said that he was so
moved that he could not believe that it was in the
Qur’an.

This incident is broadly indicative of the thinking of


non-Muslims on Islam. On seeing the actions of
Muslims, people today find it hard to believe that
Islam may be a religion of peace. But if Muslims
stop engaging in violent activities and give people
the opportunity to appreciate Islam in its original
form, then certainly a great number of people
would realise as they never had before that Islam
was a peaceful religion and they would rush to it,
saying and that it was exactly the religion which
their souls had been seeking all along.

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